Division„/i?,.BSLc- 

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NOTES, 


CRITICAL  AND  EXPLANATORY, 


ON  THE  BOOK  OP 


GENESIS 


TWO  V^OLUMES  IN  ONE. 


BY 

MELANCTHON  W.  JACOBUS, 

FB0TS8S0B  OP  BIBUOAI.  LITEBATUKE  IN  THE  TV^ESTEBN  THEOLOaiCAl  SBanNABT  A» 
ALLEGHENY  CITY,  PA. 


NEW  YORK: 

ROBERT   CARTER   &    BROTHERS, 

530    BROAD  WAY. 

18  73. 


Entered  according  to  Act  of  Congress,  in  the  year  1867,  by 

MELANCTHON  W.  JACOBUS, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for  the 

Western  District  of  Pennsylvania. 


PEEF ACE 


It  is  now  more  than  a  quarter  of  a  century  since  any  pop- 
ular Annotations  on  the  Pentateuch  have  been  given  to  the 
American  public,  if  we  except  only  Jamiesoii's  very  briel 
notes  reprinted  in  this  country. 

During  all  this  period  Bush  may  be  said  to  have  been  the 
only  commentator  on  this  portion  of  the  Scriptures  accessible 
to  the  mass  of  readers.  And  yet,  this  is  the  period  in  which 
the  literature  of  the  Pentateuch  has  most  immensely  in- 
creased. The  questions  lying  at  this  threshold  of  revelation 
have  become  the  leading  questions  of  religious  inquiry :  and 
skepticism,  seeking  the  darkest  and  most  remote  places  for  its 
operations,  has  labored  around  the  origin  of  things,  to  throw 
obscurity  upon  God's  revealed  word  hereabouts,  to  question 
the  historical  verity  of  these  pages,  and  to  bring  to  bear, 
with  an  inspiration  of  the  Evil  One,  "the  oppositions  of 
science  ^falsely  BO-calledP 

God's  word  suffers  nothing  from  such  captious  queryinga 
and  cavillings  as  deface  the  pages  of  the  modern  destructive 
school.  The  Pseudo-bishop's  criticism  bewrayeth  itself.  The 
animus  of  this  Pilate-judgment,  that  pronounces  Christ  fault- 
less, but  gives  Him  over  to  His  cru  ciders,  is  too  manifest -to 
mislead  sober  inquirers,  even  though  the  official  robes  of  the 


iv  PREFACE. 

Colensos,  like  those  of  Pilate  himself,  might  seem  to  carry 
some  authority.  The  great  vital  question,  urged,  whetlier  in 
pretence  or  otherwise,  by  so  many,  at  this  moment,  is,  "  W/iat 
is  triUh  V  And  Jesus  answers,  that "  to  this  end  was  He  born, 
and  to  this  end  He  came  into  the  world,  that  He  should  bear 
witness  unto  the  truth,"  and  true  enough  is  it,  and  must  ever 
be,  that "  every  one  that  is  of  the  truth  heareth  His  voice." 

The  author  has  had  constantly  in  eye  the  recent  efforts  of 
a  specious  infidelity,  burrowing  at  the  gateway  of  revela- 
tion, and  assaulting  the  historical  accuracy  of  these  original 
records,  to  undermine,  if  possible,  the  foundations  of  scrip- 
tural truth.  The  various  questions  broached  hereabouts, 
have  been  carefully  treated,  in  this  volume,  without  parading 
the  na>mes  of  the  cavillers  or  their  works,  but  by  a  simple 
exhibition  of  the  subjects,  such  as  may  serve  to  answer  the 
inquiries  of  multitudes,  and  to  place  in  their  hands  the  ma- 
terials for  "putting  to  silence  the  ignorance  of  foohsh  men." 
It  may  here  be  observed  that  the  apostate  bishop  already  re- 
ferred to,  fills  his  pages  mainly  with  the  weaknesses  of  certain 
commentators,  and  with  the  flaws  which  he  picks  in  their 
defences  of  the  truth,  and  then  sets  all  this  to  the  account  of  . 
the  Scripture  itself,  as  though  the  word  of  God  could  be  held 
responsible  for  the  follies  and  imbecilities  of  tliose  who,  in 
different  ages  and  on  different  principles,  have  professed  to  il 
elucidate  this  revelation. 

The  aid  of  science  is  invoked  by  skeptics,  to  overthrow  God' 
written  word,  and  scientific  men  claim  to  interpret  the  docu 
ments  in  nature's  volume  without  reference  to  these  inspired 
oracles.    It  is  judged  unscientific  to  refer  to  these  pages  in  evi 
dence ;  and  the  specious  dictum  has  gone  forth,  from  such 
schools,  that  the  Scripture  does  not  profess  to  teach  science. 


PREFACE.  1 

But  surely  it  has  utterances  in  tlie  department  of  natural 
science  which  belong  to  the  yery  foundations,  and  which 
science  cannot  ignore,  because,  this  is  the  highest  testimony  in 
the  case, — testimony  to  facts  that  are  beyond  the  reach  of  mere 
natm-alistic  inquiry.  And  it  must  always  be  a  "  science  false- 
ly  so  called  "  which  ignores  these  diyine  records,  as  though 
they  were  not  the  very  cream  of  well-attested  truth.  Here  are 
real  histories,  the  only  written  histories  of  the  events.  They 
are  amply  authenticated.  They  are  histories  with  which  all 
true  theories  must  harmonize.  "We  point  to  the  fact  that  ad 
vancing  discoveries  in  natural  science,  while  they  have  over- 
thrown proud  theories  of  scientific  men,  have  sustained  the 
Biblical  statements.  We  point  also  to  the  fact  that  this  nat- 
uralism, which  would  explain  away  the  first  principles  of  re- 
vealed truth,  aims  also  to  explain  away  God  Himself  from  the 
universe ;  and  thus,  while  it  would  deny  future  retribution  and 
even  Divine  Providence,  would  tear  away  from  men  all  their 
precious  hopes  for  another  world. 

In  treating  the  vexed  question  of  "  the  creative  days,"  the 
author  has  confined  the  discussion  to  the  Introduction,  with- 
out disturbing  the  comments.  He  has  adopted  the  view 
which  is  now  most  commonly  accepted  among  orthodox 
writers, — the  view  of  Chalmers  and  Wardlaw,  and  more 
lately  of  Dr.  Murphy  of  Belfast, — which  adheres  strictly  to 
the  plain  sense  of  the  scriptural  passage.  For,  as  Keil  in  his 
late  work,  well  remarks,  "  Exegesis  must  insist  upon  this,  and 
not  allow  itself  to  alter  the  plain  sense  of  the  words  of  the 
Bible  from  irrelevant  and  untimely  regard  to  the  so-called 
certain  inductions  of  natural  science.  Irrelevant  we  call 
such  considerations  as  make  interpretation  dependent  upon 
natural  science,  because  the  creation  lies  outside  the  limits 


V\  PREFACE. 

of  empirical  and  speculative  research,  and,  as  an  act  of  the 
Omnipotent  God,  belongs  rather  to  the  sphere  of  miracles 
and  mysteries,  which  can  only  be  received  by  faith,  (Heb.  xi. 
3.)  And  untimely^  because  natural  science  has  supplied  n 
certain  conclusions  as  to  the  origin  of  the  earth,  and  geology 
especially,  even  at  the  present  time,  is  in  a  chaotic  state  of  fer 
mentation,  the  issue  of  which  it  is  impossible  to  foresee."— 
p]).  xlviii-ix.  It  is  enough  for  all  lovers  of  the  Scriptures  that 
what  is  fixed  in  science — science  truly  so-  called — agrees  with 
what  is  found  in  this  written  revelation. 


INTRODUCTION. 


GENESIS. 


This  opening  Book  of  tlie  Holy  Scriptures  is  called  Genesis,  wliicli  is 
tL'3  title  given  to  it  in  the  Septuagint  (Greek)  version,  B.  C.  285.  The 
term  is  a  Greek  one,  signifying  a  Mrth,  a  generation,  or  origin.  The  book 
is  properly  so  called  because  it  gives  an  inspired  account  of  the  origin  of 
all  things — especially  of  mankind  and  of  all  earthly  things.  It  is  here 
declared  that  the  material  universe  was  created  by  God — that  the  earth  is 
not  Eternal,  nor  of  chance  origin,  as  some  heathen  philosophers  have  held, 
nor  self-created,  (as  others  maintain),  but  that  it  had  a  beginning  at  the 
command  of  God,  the  only  Creator.  So  all  the  Books  of  the  Pentateuch, 
or  Five  Books  of  Moses — are  entitled  according  to  the  main  subject  of 
each.  The  Hebrews  call  the  Book  "  BeresMth,"  according  to  their  custom  of 
naming  the  several  Books  of  Scripture  by  the  j&rst  word  in  the  book.  This 
first  word  "  BeresMth  "  means  "  In  (the)  beginning."  In  the  Alexandrine 
Codex  the  title  is  Teveaic  koc^ov.  And  the  Rabbins  entitle  it  the  Book  of 
the  'beginning,  or  of  the  Genesis.  Beginning  with  the  creation  of  the  heav- 
ens and  the  earth,  and  ending  with  the  death  of  the  patriarchs  Jacob  and 
Joseph,  this  book  records  for  us  not  only  the  beginning  of  the  world  and  of 
mankind,  but  also  of  the  redeeming  preparation  for  establishing  the  King- 
dom of  God. 


GEI^ESIS  HISTORICAL. 

The  effort  of  the  modem  skepticism  has  been  to  throw  doubt  upon  the 
origin  of  Revealed  Religion.  Historical  criticism  has  subjected  both  Tes- 
taments to  the  most  severe  ordeal,  to  find,  if  possible,  some  lack  of  evidence 
in  the  records,  whereby  they  may  be  set  aside  as  "  unhistorical." 

The  chief  assaults  have  been  made  upon  the  Pentateuch  and  the  Gos- 
pels, as  lying  at  the  basis,  respectively,  of  the  Old  and  New  Testaments. 

Both  Genesis  and  the  Gospel  by  John  treat  of  "  the  beginning."  Both  com- 
mence with  the  phrase  "  In  {the)  beginning."  Both  treat  of  the  Creation 
and  the  Creator.  Both  have  been  very  specially  assailed  of  late.  In  both 
cases  the  aim  has  been  to  deny  their  authorship  and  their  antiquity — and 
to  prove  them  to  have  been  the  product  of  another  hand,  at  a  later  period. 

In  both  cases,  the  object  has  been  the  same — to  throw  obscurity  upon 


viu  INTRODUCTION. 

the  first  things  of  Revelation  and  Religion,  and  to  unsettle  the  jjopulal 
faith  in  the  Bible  as  the  very  loord  of  Ood. 

It  is  i)lain  that  the  Scrii^tures,  in  both  Testaments,  rest  upon  the  histor 
ical  truth  of  the  Pentateuch.  Just  as  Genesis  is  presupposed  by  the  othei 
four  books,  or  parts  of  the  Pentateuch,  so  all  the  five  boohs  of  the  Penta- 
teuch, as  Ave  shall  show,  are  presupposed  by  the  remainder  of  the  Scrip- 
tures. Hence  the  strenuous  effort  to  impugn  the  substantial  verity  of 
these  original  records,  and  to  resolve  them  into  mere  myth,  legend,  or 
story  founded  on  fact.  The  zeal  in  this  destructive  criticism  can  be 
accounted  for,  only  on  the  ground  of  man's  natural  aversion  from  the 
foundation  truths  of  Scripture.  It  is  an  opposition  to  any  Divine,  written 
rule  of  faith  and  practice.    It  is  a  deep  seated  alienation  from  a  personal  God. 

It  will  be  observed  that  these  critics  start  out  with  a  denial  of  any 
plenary  Inspiration  of  the  Scriptures.  They  assume  that  all  miracle  and 
prophecy  is  impossible — that  is — any  thing  of  the  supernatural,  in  power, 
or  in  knowledge.  But  the  foundation  fact  of  the  Old  Testament  is  the 
Miracle  of  the  Creation ;  and  the  foundation  fact  of  the  New  Testament  is 
the  Miracle  of  the  Incarnation,  in  the  work  of  New  Creation.  And  this 
written  Revelation  itself  is  a  Miracle. 

But  how  have  they  ascertained  that  a  Miracle  is  impossible  with  God  ? 
A  Miracle  is  only  His  extraordinary  working,  according  to  a  higher  law  of 
His  operation.  And  to  say  that  He  cannot  transcend  natural  law,  is  to  say, 
that  He  cannot  work  out  of  His  ordinary  mode,  and  that  He  is  limited  to 
natural  law,  and  Himself  inferior  to  nature,  instead  of  superior  to  it.  The 
result  of  such  a  doctrine  must  be  to  deify  nature  and  to  undeify  God. 

The  object  of  this  destructive  criticism  is  not  merely  to  set  aside  the 
supernatural  from  the  Scriptures,  but  to  deny  what  is  supernatural  in  all 
the  universe — under  the  guise  of  science  to  install  natural  law  in  the 
place  of  a  personal  living  Jehovah.  So  it  is  alleged,  by  the  same  critics, 
that  all  human  history  is  only  the  development  of  natural  law  in  human 
affairs — and  that  every  thing  in  the  world's  annals  proceeds  according  to 
such  a  law  as  admits  no  Divine  intervention  in  history. 

But  there  is  an  historical  basis  of  this  Divine  Religion  apart  from  any 
questions  as  to  the  possibility  of  liispiration  or  Miracle.  For  the  main 
facts  are  interwoven  with  the  world's  history,  and  the  miraculous  facts 
have  come  down  to  us  equally  attested  with  any  others.  That  there  has 
been  a  creation  and  a  deluge  is  indisputable.  The  proofs  are  every  where 
found.  These  documents  of  Hebrew  Scripture  are  also  the  annals  of  Jew- 
ish History — and  no  history  has  such  ample  evidences.  And  the  miracles 
of  Moses  are  as  much  part  of  the  history  as  anything  that  is  recorded.  To 
deny  them,  is  to  destroy  the  foundations  of  all  history.  So,  in  the  New 
Testament,  the  Apostles  appeal  to  the  most  enhghtened  cities  for  the  mi- 
raculous facts  of  their  mission.  And  what  is  supernatural,  in  the  record, 
somos  to  us  on  the  same  historical  basis  as  any  thing  that  is  recorded 


INTRODUCTION.  It 

(See  Bestoraiion  of  Belief.)  So  also  the  Jews,  in  our  Lord's  time,  appealeti 
to  tlie  writings  of  Moses,  and  the  New  Testament  accredits  them  as  his, 
and  cites  the  contents  as  inspired. 

Hengsteriberg  has  well  said  that  the  denial  of  the  Pentateuch  has  its 
origin  in  the  proneness  of  the  age  to  Naturalism,  which  has  its  root  in  es- 
trangement from  God ! 

If  objectors  can  so  far  impugn  the  Divine  authority  of  these  Mosaic 
records  as  to  hold  them  to  be  "  unhistorical"  this  wiU  fuUy  answer  theii 
purpose.  If  they  can  make  men  believe  that  this  is  any  thing  less  than 
veritable  history,  then  no  matter  for  them,  nor  for  us,  ichat  it  is,  or  whose  it 
is.  But  this  is  not  by  any  means  so  easily  done.  They  have  the  advan- 
tage of  the  remote  antiquity  of  these  writings  for  starting  their  skeptical 
conjectures.  But  (1st)  the  whole  presumption  is,  that  what  has  come 
down  to  us  through 'long  ages  as  history  is  really  so,  unless  the  contrary 
can  be  established.  (2nd)  They  have  to  account  for  these  records  if  they 
be  not  historical.  They  have  to  show  us  how  they  could  have  originated 
— and  how  they  could  have  obtained  such  universal  currency  and  credence, 
and  how  such  a  people,  so  jealous  of  these  sacred  records,  as  comprising 
the  institutions  of  their  religion,  and  the  annals  of  their  nation,  and  as 
being  the  basis  of  their  legislation,  and  as  containing  the  registers  of  their 
family  descent,  and  the  title  deeds  of  their  property,  could  have  been  so 
utterly  deceived  for  long  ages.  They  have,  also,  (3d)  to  account  for  it  that 
it  should  be  reserved  for  this  late  day,  and  for  them,  to  make  such  a  discov- 
ery as  that  these  primitive  histories  of  the  world  are  fable.  Besides  (4th) 
they  must  show  in  themselves  some  spirit  of  true  historical  investigation, 
apart  from  irreligious  prejudice, — and  some  superior  learning,  apart  from 
empty  speculation  and  fancy,  before  they  can  make  the  world  believe  that 
these  ancient  and  consistent  records  are  not  true.  It  is  not  enough  to  carp 
and  cavil  at  alleged  discrepancies  and  impossibilities  in  the  narrative,  for 
still  the  great,  chief  impossibility  remains  for  them  to  dispose  of — the  "  im- 
possibility "  of  the  whole  Jewish  history — and  of  the  world's  history — if 
this  be  not  history — the  impossibility  of  any  satisfactory  account  of  these 
records,  if  they  be  any  thing  less  than  real  historical  truth. 

I.  The  Mythic  theory,  which,  at  most,  admits  only  a  certain  substratum 
of  history,  refers  the  leading  narratives,  especially  sach  as  involve  any 
thing  miraculous,  to  myth.  Or,  these  critics  aUege  that  the  origin  of  these 
records  is  something  purely  legendary,  such  as  belongs  to  many  of  the 
earliest  heathen  annals.  But  these  critics  have  opposed  each  other  in 
regard  to  any  theory  of  the  origin  of  such  myths  which  would  be  at  aU  in 
keeping  with  the  plain  facts  of  the  case,  or  furnish  any  probable  solution. 
This  theory,  therefore,  is  even  more  difficult  than  that  which  it  opposes. 
And,  only  when  the  whole  Scripture  is  taken  as  historical  truth,  is  it  foun(? 
to  be  simple,  clear,  consistent,  and  in  keeping  with  aU  the  kno-\vn  facta, 


X  INTRODUCTION. 

and  witli  the  long  established  belief,  and  with  the  universal  teutimony, 
Especially  the  first  chapters  in  Genesis  are  alleged  to  be  mythical — as  the 
Creation  and  Fall,  etc.  But  the  impossibility  of  these  narratives  being 
mythical,  appears  hence : 

(1.)  That  instead  of  being  diffuse  and  imaginative,  these  records  are  the 
most  sublimely  brief,  concise,  compact  statements ;  farthest  removed  ftom 
idle  stories  or  legends,  such  as  are  found  in  heathen  annals 

(2.)  These  accounts  are  found  in  the  midst  of  plain,  geographical  state- 
ments, and  they  bear  every  mark  of  genuine  history. 

(3.)  If  these  records  be  myth,  it  is  impossible  for  any  one  to  tell  us  how 
they  originated,  and  when ;  and  when  and  how  they  took  documentary 
form,  and  received  their  present  shape ;  and  how  far  they  are  founded  on 
fact,  or  what  basis  they  could  have  had,  which  would  properly  account  for 
them. 

(4.)  On  all  these  points  the  mythical  critics  dispute  with  each  other  as 
earnestly  as  they  dispute  with  us. 

(5.)  These  narratives  were  committed  to  writing  nearly  a  thousand  yeara 
before  the  myths  of  the  most  ancient  nations. 

(6.)  These  records  are  connected — not  disjointed  and  fragmentary  as 
myths  are. 

(7.)  These  narratives  have  nothing  of  the  fictitious  and  fabulous  air 
which  mythical  legends  have,  but  they  refer  to  the  only  living  and  true 
God,  as  Creator  and  Redeemer — and  give  a  simple  and  intelligible  account 
of  the  great  first  facts  of  human  history.  And  all  history  may  as  weU  be 
resolved  into  myths  as  this. 

II.  Some  hold  the  narratives  of  the  creation  and  fall  of  man,  etc.,  to  be 
allegorical;  setting  forth  these  ideas  of  man's  natural  and  moral  relations, 
in  the  garb  of  history,  as  a  kind  of  parable.  This  stands  on  no  better 
ground  than  the  former.  Others  admit  the  historical  basis,  and  allegorize 
— finding  another  sense  besides  the  historical,  underlying  the  history. 
Doubtless  the  narratives  have  pregnant  import.  But  the  "allegorical 
sense  "  is  often  made  to  be  anything  but  the  simple,  plain,  substantial  sense 
of  the  history. 

III,  Akin  to  the  mythical  and  allegorical  theories  is  that  of  those  who 
hold  that  these  records  have  originated  in  the  "floating  tradition,"  or  pop- 
alar  story,  which  came  afterwards  to  be  put  into  this  form  by  one  oi" 
«,uother  hand. 


INTRODUCTION.  xi 

Bat,  on  this  theory,  also,  it  is  impossible  to  accoiint  for  the  facts,  or  to 
ferret  out  the  authorship,  and  most  of  all,  to  account  for  the  universal  be- 
lief in  the  history  up  to  the  time  of  the  modern  skepticism.  These  false 
critics  can  not  agree  upon  an  author,  nor  upon  a  date  for  the  book ;  and 
they  differ  among  themselves  on  this  latter  point  by  a  thousand  years. 

AUTHORSHIP,  CREDIBILITY,  ETC. 

"  It  is  an  admitted  rule  of  all  sound  criticism,  (says  Bawlinson,)  that 
book  is  to  be  regarded  as  proceeding  from  the  author  whose  name  it  bears^ 
unless  very  strong  reasons,  indeed,  can  be  produced  to  the  contrary." 

In  deciding  upon  the  authorship  of  the  Pentateuch,  it  is  important  to 
observe  that  originally  it  was  one  book.  The  term  TvevTarevxoc — from  ttevte, 
(five),  and  revxog,  (volume),  means  simply  a  fivefold  volume.  This  division 
into  five  books,  or  parts,  seems  first  to  have  been  mentioned  by  Josephus, 
and  probably  occurred  subsequently  to  the  captivity,  and  after  the  reading 
of  the  Pentateuch  in  the  synagogues  had  been  commenced.  It  is  more 
commonly  supposed  to  have  originated  with  the  Septuagint  version. 

In  the  Old  Testament  it  is  constantly  referred  to  as  one  book.  It  is 
called  " the  Law,"  Neh.  viii.  9 ;  " the  Book  of  the  Law"  Joshua,  i.  8 : 
Neh.  xiii.  1 ;  "  the  Book  of  the  Covenant,"  3  Kings,  xxiii.  4.  The  imity  of 
the  Book  is  clearly  seen  in  the  contents,  which  form  a  closely  connected 
whole.  This  Book  is  plainly  not  composed  of  scattered  and  disjointed 
fragments,  but  gives  us  a  narrative  of  the  origin  and  early  history  of  the 
human  race  in  brief ;  leading  to  the  history  of  the  patriarchs — their  Divine 
treatment — God's  covenant  with  them — their  development  from  a  family 
to  a  nation — their  institutions,  civil  and  religious,  with  a  view  to  their 
special  culture  in  the  Holy  Land — the  Land  of  Promise.  These  five  por- 
tions belong  to  each  other — each  being  the  proper  key  to  what  follows,  and 
each  being  presupposed  by  the  following.  The  Pentateuch  is  in  one  vol- 
ume in  the  MSS.  rolls  to  this  day,  called  the  Law. 

This  Book  of  the  Laic — the  Law  of  Moses — "  the  Book  of  the  Covenant " 
so  often  referred  to,  and  referred  to  as  written  by  Moses,  (Mark,  xii.  26), 
which  book  was  deposited  in  the  ark  of  the  covenant,  and  given  into  the 
special  charge  of  the  Levites,  to  be  read  publicly  every  seven  years  at  the 
Feast  of  Tabernacles,  in  the  hearing  of  all  Israel — and  which  must  have 
descended  thus  with  the  people  of  Israel,  along  with  their  sacred  institu- 
tions there  recorded :  this  book,  which  the  king  was  to  write  a  copy  of, 
for  special  reverence  and  preservation,  could  have  been  none  other  than 
the  Pentateuch ;  imless,  indeed,  any  can  suppose  that  the  genuine  woxk 
was  lost,  and  that  a  spurious  one  was  substituted  in  its  place,  and  was 
received  as  genuine  and  believed  to  be  such,  without  ever  a  suspicion  be- 
ing raised,  among  friends  or  foes,  during  many  centuries.  This  is  mora 
incredible  by  far  than  the  true  theory.    See  BawUnwn'a  Hist.  Ed.  p.  55-6. 


rii  INTRODUCTION. 

If  Moses  was  indeed  the  autlior  of  the  Pentateuch,  then  we  see  that  th« 
hig'ory  is  given  us  by  an  eye  witness,  and  it  follows  that  it  must  be  true 
and  historical,  unless  we  can  suppose  that  he  meant  to  deceive.  They  who 
wish  to  destroy  the  force  of  the  book  as  Divinely  inspired,  labor  to  pr'^ve  that 
it  was  not  written  by  Moses,  but  by  whom  it  was  written  they  cannoi  agree 
even  to  conjecture.  Vacillating  between  the  times  of  Samuel  and  Ezra, 
through  so  many  years,  they  can  fix  upon  no  author.  And  what  won- 
der ?  For  there  is  none  of  these  to  whom  the  history  is  ascribed  in  the 
Scripture,  but  it  is  uniformly  ascribed  to  Moses. 

The  proof  of  the  Mosaic  authorship  is  clearly  established  thus : 

1.  Beginning  with  the  time  of  the  historian  Manetho,  who  is  so  boasted 
in  early  Egyptian  history,  we  have  the  Septuagint  Greek  version  of  the 
Old  Testament,  made  about  285  B,  C,  and  this  shows  us  that  the  Penta- 
teuch, in  its  present  form,  existed  at  that  time. 

2.  Passing  back  to  the  era  of  the  Jews'  return  from  Babylon,  we  find 
them  acknowledging  the  Pentateuch  as  the  book  of  their  national  law.  It 
could  not  have  been  produced  at  that  period  else  its  acceptance  must  have 
been  local,  and  its  language  more  modern. 

3.  Passing  still  further  back  we  find  the  Samaritans  receiving  the  Pen- 
tateuch— alone  of  all  the  Old  Testament  Scriptures — and  the  same  Penta- 
teuch which  the  Jews  possessed,  and  simply  because  it  was  the  Book  of  the 
Law  given  to  Moses.  This  shows  that  its  authority  Avas  not  confined  to 
Judah  alone.  For  surely,  as  the  Samaritans  received  it  from  a  priest  of  the 
ten  tribes,  and  these  tribes  would  not  have  received  from  the  kingdom  of 
Judah  a  book  which  established  the  religion  of  Judah,  and  the  form  of 
civil  government,  and  the  laws  by  which  it  was  to  be  administered,  it 
must  have  been  already  a  long  time  in  use  before  the  separation  of  the  ten 
tribes.  It  must,  therefore,  be  as  old  as  the  time  of  the  Judges,  and  that 
was  too  near  the  time  of  Moses  for  a  forgery  of  it  as  Moses's,  by  another,  as 
Samuel ;  even  if  any  one  could  suppose  Samuel  to  be  a  forger.  They 
who  ascribe  the  authorship  of  the  Pentateuch  to  Samuel,  while  it  all  along 
purports  to  be  from  Moses,  must  believe  this  monstrous  absurdity. 

But  4.  The  Mosaic  writings  could  not  have  been  produced  at  any  period 
subsequent  to  Samuel,  since  they  make  no  mention  of  the  order  of  kinga 
which  was  instituted  in  Samuel's  time.  The  Mosaic  code  refers  to  a  kingly 
government  as  an  innovation,  which  the  people  would  introduce  after  the 
heathen  custom.     Deut.  xvii.  G. 

Again  5.  The  whole  history  of  Samuel  and  his  time  recognizes  the  Mo- 
saic ritual  as  already  in  use,  and  presupposes  the  entire  Mosaic  history 
ftud  can  not  be  understood  if  these  writings  of  Moses,  in  the  Pentateuch, 


INTRODUCTION.  xl« 

be  not  taken  as  fhey  stand — the  necessary  preliminary  and  basis  of  tor 
whole  subsequent  history. 

Further  6.  "If  the  Mosaic  Law  had  not  been  univ(;rsally  kuown  and 
revered  as  of  Divine  authority  long  before  the  time  of  Samuel,  it  could 
never  have  been  compiled  and  received  during  the  kingly  government. 
Samuel  would  not  have  ventured  to  oppose  the  wishes  of  the  people  in 
appointing  a  king,  on  the  pretext  of  its  being  a  rejection  of  God  for  thei 
king ;  nor  would  he  have  attempted  to  impose  such  restraints  on  the  mon 
arch  of  the  Jews,  if  unsupported  by  a  previously  admitted  authority 
Such  a  fabrication  would  never  have  escaped  detection  and  exposure,  eithe 
by  Saul,  who,  for  the  last  years  of  his  life,  was  in  constant  enmity  with  Sam 
uel — or  by  Solomon,  who,  amidst  his  power  and  prosperity,  must  have  felt 
his  fame  wounded  and  his  passions  rebuked  by  the  stern  condemnation  of 
the  Mosaic  Law.  Samuel,  therefore,  could  not  have  been  the  compiler  of 
the  Pentateuch."     See  Bean  Graves's  Lectures. 

But  the  theory  of  those  who  ascribe  this  work  to  Samuel  is  that  he 
*'  gathered  up  the  legendary  reminiscences  which  he  found  floating  about 
in  his  time,  and  endeavored  to  give  them  unity  and  substance  by  connect- 
ing them  into  a  continuous  narrative  for  the  instruction  and  improvement 
of  his  pupils,  as  a  mere  historical  experiment.^'  But  who,  upon  any  refec- 
tion, could  receive  such  a  theory  of  these  writings  ?  To  say  nothing  fur 
ther  of  the  wilful  fraud,  in  which  Samuel  is  supposed  to  wrice  as  if  ho 
were  Moses,  is  it  meant  that  Samuel  framed  the  Levitical  law  with  its 
minute  institutes  and  exact  ritual,  and  made  it  appear  to  the  people  as  if 
it  had  been  instituted  long  before  in  th^  wilderness,  and  practiced  by  their 
nation  then  and  ever  since,  for  five  hundred  years  ?  Or,  is  it  meant  that 
these  details,  composing  so  extensive  and  thorough  a  system  of  laws  and 
worship,  were  gathered  up  from  floating  traditions,  or  legendary  reminis- 
ences?  This,  indeed,  would  be  miraculous,  and,  therefore,  according  to  the 
assumption  of  these  theorists,  it  is  not  supposable,  since  a  miracle  is  in 
their  view  impossible. 

Can  any  one  who  reflects  a  moment  believe  that  aU  this  closely  con 
nected  history — this  extensive  journal  of  a  forty  years'  sojourn,  with 
names  and  dates,  and  daily  incidents,  is  a  mere  compilation  of  legendary 
reminiscences  afloat  among  the  people  ?  The  theory  is  simply  absurd,  and 
requires  far  greater  credulity  than  is  charged  upon  the  believers  in  Inspi- 
ration, and  jMiracle,  and  Prophecy. 

If  then,  (1)  it  were  pretended  that  Samuel  gathered  all  these  exact  and 
minute  details  of  laws  and  histories  from  floating  traditions,  and  framed 
them  into  a  connected  whole,  as  we  have  them  in  the  Pentateuch,  this 
would  be  supposing  an  impossibility,  except  by  miracle,  for  such  minuto 
and  connected  details  could  not  have  been  gathered  from  floating  traditions. 

If  (2)  he  received  them  by  revelation,  then  the  object  of  the  false  critics 
Is  not  gained,  which  is  to  deny  the  Divine  origin  of  the  records. 


xiv  INTRODUCTION. 

If  (3)  Samuel  merely  represented  these  Institutions,  (the  laws  and  cua. 
toms,)  as  supernaturally  revealed — merely  as  the  heathen  legislators  did,  to 
attach  authority  to  their  lessons — then  Samuel  would  need  to  be  regarded 
in  the  light  of  an  impostor. 

And  so,  also,  (4)  his  representing  these  Institutions  as  revealed  of  old  to 
the  fathers,  or  leaders,  of  the  Hebrew  people,  and  so  representing,  merely 
for  public  effect,  and  without  any  basis  of  truth,  for  this  is  the  theory 
referred  to,  would  be  utterly  inconsistent  with  his  character  for  veracity 
and  honesty. 

(5.)  This  being  a  system  so  complicated  and  expensive  as  to  require  the 
highest  authority  for  its  enforcement  upon  the  people,  how  could  he  make 
them  believe  all  the  history  of  the  Exodus,  the  giving  of  the  law,  etc., 
without  any  substantial  foundation  in  fact  ?  "  Could  any  one  suppose  that 
a  book  of  statutes  might  be  now  forged,  or  could  have  been  forged  at  any 
time,  for  any  modern  nation,  and  imposed  upon  the  people  for  the  only 
book  of  statutes  that  they  and  their  fathers  had  ever  known  ?"  Whence 
came  the  tabernacle,  with  all  its  ordinances,  if  we  do  not  presuppose  the 
historical  facts  connected  with  its  establishment  ?  And  if  all  this  be  "  un- 
historical,"  are  we  to  suppose  that  Moses  also  is  a  mythf  and  that  the 
whole  history  is  a  fable  ?  Then  why  not  all  ancient  history,  and,  indeed, 
all  history  ? 

Observe  (1.) — The  New  Testament  sets  forth,  in  the  Epistle  to  the  He- 
brews, the  profound  meaning  of  the  Mosaic  institutions,  and  argues  the 
superiority  of  the  New  Testament  economy,  by  proving  Jesus  to  be  greater 
than  Moses.  • 

Observe  (3.) — There  are,  at  least,  two  distinct  citations  of  the  Penta- 
teuch to  be  found  in  the  Books  of  Samuel — 1  Samuel  ii.  13,  compare  Deut. 
xviii.  3 ;  and  1  Samuel  ii.  23,  compare  Exodus  xxxviii.  8. 

Jahn  has  well  said  that  the  point  to  be  proved  by  objectors  is  that  it  is 
impossible  that  the  Pentateuch  should  be,  or,  on  historic  grounds,  should 
be  conceived  to  be,  the  genuine  work  of  Moses ;  and  that  it  must  necessa- 
rily be  a  more  recent  work,  and  be  so  reputed — this  is  what  should  have 
been  proved  by  historical  and  critical  arguments  to  make  the  objector's 
position  good.  It  is  by  no  means  sufHcient  to  have  started  doubts — to 
have  urged  suspicions — to  have  framed  conjectures.  " That  the  testi- 
mony for  the  genuineness  of  these  books  may  be  rendered  suspicious  by  little 
sophisms  proves  nothing.  Since  it  is  possible  by  conjectures  and  artifices 
of  this  sort  to  render  the  veracity  of  the  most  honest  man  so  doubtful  as 
that  even  an  upright  judge  may  hesitate."  "The  least  that  can  be  re- 
quired is  to  prove  first  that  the  author  himself,  and  all  subsequent  wit- 
nesses,  either  could  not,  or  would  not  speak  the  truth ;  and  secondly,  that 
the  Pentat'euch  can  in  no  wise  be,  or  be  considered,  a  production  of  Moses 
or  his  age."    John's  Int.,  page  195. 


INTRODUCTION.  xv 

1.  That  Moses  himself  wrote  the  Book  of  the  Law,  or  the  Pentateuch, 
and  "all  the  words  of  it  until  they  were  finished,"  is  expressly  stated  at  the 
close  of  the  whole,  and  just  preceding  the  narrative  of  his  death,  (Deut 
sxxi.  9-14,  and  22-24.)  The  book  was  most  carefully  delivered  by  him  to 
the  charge  of  the  priests  to  be  placed  in  the  ark,  Deut.  xxxi.  26,  and  to  be 
read  before  Israel  every  seven  years  at  the  feast  of  tabernacles ;  that  feast 
which  specially  commemorated  their  sojourn  in  the  wilderness.  In  Exo- 
dus xvii.  14  it  is  referred  to  Sis"t?ie  Book" — the  volume  well  known  as 
**  written  by  Moses,"  and  here,  and  from  time  to  time,  he  received  direc- 
tions to  write  further  records  in  this  same  book — as,  for  example,  the  Deca- 
logue ;  see  Exodus,  xxiv.  4-7 ;  Exodus,  xxxiv.  27 :  "  And  Moses  wrote  all 
the  words  of  the  Lord,"  etc. 

Indeed,  we  have  the  author's  name  expressly  indicated  in  many  places, 
and  these  are  such  important  and  prominent  portions  as  to  carry  with 
them  aU  the  rest — so  closely  connected — as  of  the  same  authorship. 
Throughout  Deuteronomy,  excepting  a  very  few  minor  passages,  we  have 
Moses  speaking  in  his  own  person,  of  himself,  and  of  the. history  in  which 
he  was  so  immediately  concerned.  We  have  "  t/ie  Song  of  Moses,"  chapter 
xxxii,  and  " the  Blessing  of  Moses"  chapter  xxxiii,  before  his  death. 

In  chapter  xxxi,  9  we  find  that  Moses  himself  not  merely  dictated  the 
law,  but  actually  wrote  it  himself :  "  And  Moses  wrote  this  law,"  etc.  And 
further,  that  it  was  written  "  in  a  book "  by  him,  verses  25,  26. 

And  then  we  have  his  own  exhortations  and  addresses,  Deut.  i.  29-31 ; 
ii.  26;  v.  5 ;  xi.  2,  3,  5,  7;  xxxi.  2.     See,  especially,  Deut.  xxviii.  61. 

2.  At  the  close  of  the  Book  of  Numbers  it  is  expressly  stated  that  the 
records  are  "the  commandments  and  the  judgments  which  the  Lord  com- 
manded, dy  the  hand  of  Moses,"  etc.,  Numbers  xxxvi.  13.  This  is  a  formal 
notice  of  the  Mosaic  authorship  of  the  book.  And  then,  after  the  recapit- 
ulation in  Deuteronomy,  with  additions  and  explanations,  it  is  there  again 
formally  stated  to  the  same  effect.  No  one  would  take  any  other  impres- 
sion from  these  passages  than  that  these  are  the  records  as  given  by  Moses. 

3.  In  the  historical  books  next  following,  this  "  hook  of  the  laio  of  Moses  " 
is  distinctly  referred  to :  Joshua,  i.  7, 8 ;  viii.  31,  32-34 ;  xxiii.  6-16.  Thus, 
there  is  testimony,  within  some  few  years  after  Moses'  decease,  and  froni 
one  who  must  have  personally  known  ISloses. 

Meanwhile,  in  the  Books  of  Ruth  and  Judges,  there  are  plain  traces  of 
the  Pentateuch.  See  Ruth,  iv.  3-5 ;  also.  Judges  i.  20,  "  as  Moses  said,"  iii. 
4,  etc.  So,  also,  historical  references.  Judges,  i.  2,  5 ;  ii.  11,  12 ;  v.  4 ;  vi.  8, 
9,13;  X.  11,  12. 

So,  also,  in  the  Books  of  Samuel,  the  Pentateuch  is  clearly  referred  to — as 

the  tabernacle  and  ark  :  1  Sam.  iii.  3  ;  vi.  13 ;  2  Sam.  vii.  2  :  and  the  Exodus 

r-1  Sam.  XV.  3-6 ;  and  the  various  ordinances  of  the  law — 1  Sam.  xiv. 

82-87 ;  XX.  5 ;  xviii.  27 ;  xxi.  3,  4 ;  xxviii.  30 ;  xxx.  7,  8.    Many  narratives 

in  the  Books  of  Samuel  are  unintelligible,  except  by  a  reference  to  the  Pea 


XTi  INTRODUCTION. 

tateuch,  1  Samuel,  ii.  13,  (see  Deut.  xviii.  3,  and  Leviticus,  vii.  29.)  So 
1  Samuel,  vi.  15,  (see  Numbers,  i.  50, 51.)  And  1  Samuel,  xiv.  37 ;  xxii.  10 ;  xxiii 
2, 3 ;  XXX.  7,  8  (see  Exodus,  xxviii.  30,  Numbers,  xxvii.  21.)  "In  this  book 
we  find  all  tliese  ordinances  of  the  Pentateucli — tlie  tabernacle  of  the  con- 
gregation— the  ark  of  the  covenant — the  yearly  visitation — the  rejoicing 
with  the  whole  household — the  duties  of  the  priests  and  Levites,  the  altar, 
the  incense,  and  the  Ephod,  the  Urim  and  Thummim,  the  priest's  dues, 
and  the  manner  in  which  they  were  to  be  received,  the  inquiring  of  the 
Lord  by  the  priests,  the  new  moon,  the  laws  concerning  ceremonial  un- 
cieanness,  wizards  and  possessors  of  familiar  spirits.  Many  of  these  are 
described  in  the  exact  and  peculiar  language  of  the  Pentateuch."  Dr 
Alexander  McCaul. 

So,  also,  in  1  Kings,  David  enjoins  upon  Solomon  to  observe  all  the  pre- 
cepts, and  keep  the  charge  " as  it  is  written  in  the  laic  of  Moses"  1  Kings, 
ii,  3.  In  2  Kings,  xiv.  6,  "  the  book  of  the  law  of  Moses  "  is  expressly  re- 
ferred to.  And  in  2  Kings,  xxii.  8,  this  "  book  of  the  law,"  called,  also, 
the  book  of  the  covenant — and  "  the  hook  of  the  law  of  the  Lord,  (written,) 
hy  Moses,"  is  related  to  have  been  found  in  the  temple  by  the  High 
Priest,  Hilkiah,  after  a  long  period  of  its  neglect ;  2  Chron.  xxxiv.  14.  See 
also  2  Kings,  xxiii.  3,  and  2  Chron.  xxiii.  18 ;  xxv.  4.  And  Josiah,  the 
king,  is  said  to  have  "  turned  to  the  Lord  with  all  his  heart,  aecording 
to  all  the  Law  of  Moses"  2  Kings,  xxiii.  25.  And  this  bringing  out  of  the 
law  of  Moses  before  the  people,  was  the  means  of  a  great  reformation  in 
his  time. 

He  kept  a  great  Passover,  "  as  it  is  written  in  the  Book  of  Moses," 
2  Chron.  xxxv.  12,  18.  Some  well  known  sacred  volume  is  here  evidently 
referred  to,  comprising  the  law,  (Hebrew,  Toi^ali  teaching,)  which  God  gave 
to  Israel,  including  the  history  of  the  nation  "  by  the  hand  of  Moses."  Some 
have  supposed  that  this  was  the  original  copy  which  was  commanded  to  be 
laid  up  in  the  ark  of  the  covenant,  and  which  was  now  found,  Deuterono- 
my, xxxi.  24-26. 

That  this  "  Book  of  the  Law  "  was  not  merely  the  Book  of  Deuterono- 
my, much  less  the  Decalogue,  as  some  have  contended,  is  plain  from  the 
fact  that  the  Passover  was  celebrated  on  the  basis  of  the  directions  found 
in  this  Book,  and  it  could  have  been  only  in  Exodus,  (see  Ex.  xii.  1-20,) 
and  Numbers,  (see  Numb,  xxviii.  16-25,)  that  the  full  directions  were  found. 
In  Deuteronomy  they  are  few,  (see  Deut.  xvi.  1-8.)  But  the  former  two  Books 
plainly  presupposed  the  Book  of  Genesis,  as  introductory  to  them,  and  in- 
complete and  unintelligible  without  them.  Indeed,  this  very  Book  of 
Deuteronomy  presupposes  throughout  the  other  four  books  of  the  Penta- 
teuch, and  they  are  constantly  spoken  of  together  as  the  Law. 

The  Psalms,  also,  constantly  refer  to  "  the  Law,"  as  the  119th  Psalm — 
a  manual  of  devotion — in  every  verse  of  it.  And  the  1st  Psalm,  which  was, 
y^rhaps,  written  by  Ezra  as  an  introduction  to  the  whole  Book  of  Psalms, 


INTRODUCTION.  xvij 

or  selected  from  David's  or  others'  Psalms,  as  most  proper  for  an  introduc- 
tory Psalm,  refers  entirely  to  "  tlie  Law  of  the  Lord,"  as  a  whole — some- 
thing to  be  read,  and  meditated  on,  and  kept  in  the  daily  conduct.  Psalm 
Ixviii.  is  remarkably  full  of  historical  references.  Psalms  Ixxiv.,  Ixxvi., 
Ixxviii.,  civ.,  cv.,  cvi.,  cxxxiii.,  cxxxv.,  cxxxvi.,  and  others,  refer  to  the  his- 
tory in  the  Pentateuch  most  strikingly  and  conclusively.  See  Ps.  xxix.  10 ; 
see,  also,  Ps.  viii.'referring  to  Genesis,  and  Ps.  cxxxii.  referring  to  the  Levit- 
jcal  service. 

Psalm,  ex.  4,  refers  to  Melchisedec,  and  so  it  is  cited  and  expounded  by 
the  Epistle  to  the  Hebrews.  The  Law  is  also  spoken  of  as  a  written 
volume,  see  Ps.  xl.  7. 

The  Proverbs,  also,  make  constant  reference  to  the  Pentateuch,  and  hold 
up  "  the  Law  "  as  the  basis  of  all  wise  and  happy  living,  and  as  accordant 
with  all  men's  experience  of  truth,  and  duty,  and  prosperity  in  this  life. 
The  peculiar  phraseology  of  the  Pentateuch  is  frequently  used,  showing 
that  these  writings  of  Moses  must  have  been  in  use  ia  the  time  of  Solo- 
mon, Prov.  X.  18  ;  Heb.  Numb.  xiii.  32.  Prov.  xi.  1 ;  xx.  10,  23  are  from 
Lev.  xix.  36,  and  Deut.  xxv.  13.  In  Prov.  xi.  13 ;  xx.  19,  the  peculiar 
phrase  is  from  Lev.  xix.  16 ;  Prov.  xvii.  15  is  from  Exodus,  xxiii.  7,  and 
Deut.  xxv.  1. 

So,  also,  the  Old  Testament  prophets  constantly  base  their  warnings  and 
threatenings  upon  "  the  Law  of  the  Lord,"  as  something  in  documentary 
form,  and  well  known  and  in  use  among  the  people.  Isaiah,  and  his  con- 
temporaries in  the  time  of  Uzziah,  Jotham,  Ahaz,  and  Hezekiah,  speak  of 
"the  Law  of  the  Lord,"  chapter  v.  24;  xxx.  9.  He  calls  it  "the  Book,"  as 
we  say  the  Bible,  chapter  xxix.  18.  See,  also,  most  remarkably,  chapter 
Ixiii.  11-14.  So  Hosea  speaks  of  the  Law  as  icritten,  chapter  viii.  12  ;  see, 
also,  chapter  vi.  7 ;  see,  also,  Hosea,  ii.  15 ;  xi.  1,  8.  And  compare  ii.  17 
and  Exodus,  xxiii.  13 ;  compare  iii.  1  and  Deut,  xxxi.  16  ;  compare  iv.  10 
and  Levit.  xxvi.  26.  So  Micah,  vii.  15-20,  refers  to  the  history  of  the  pa- 
triarchs— and  chapter  vi.  5,  to  Balaam,  and  vi.  4,  to  the  Exodus.  Amos,  ii. 
4,  also,  chapter  iv.  11 ;  ii.  10 ;  iii.  1 ;  v.  25.  So  compare  Amos,  ii.  7  and 
Exodus,  xxiii.  6.  Amos,  ii.  8,  compare  Exodus,  xxii.  25 ,  Amos,  ii.  9,  com- 
pare Numbers,  xiii.  32,  33  ;  Amos,  ii.  10,  compare  Deut.  xxix.  3. 

In  Jeremiah,  also,  the  Law  is  very  frequently  referred  to  and  cited,  chap- 
ter ii.  6,  8 ;  vi.  19 ;  %dii.  8  ;  ix.  13  ;  xvi.  11 ;  xxii.  22.  Chapter  iv.  4,  com- 
pare Deut.  X.  16.  In  his  days,  "  the  Book  of  the  Law,"  long  neglected,  was 
found  in  the  temple  by  Hilkiah,  who  refers  to  it  as  a  volume  which  had 
been  well  known  and  lost,  2  Chron.  xxxiv.  15. 

So,  also,  the  prophet  Ezekiel,  see  chapters  xviii.  and  xx.  throughout. 
This  prophet  3mploys  terms  and  figures  peculiar  to  the  Pentateuch,  chap- 
ter v.  11 ;  vii  4,  9  ;  viii.  18 ;  ix.  5,  10.    Compare  chapter  v.  2    13 ;  xii.  14, 


J 


xviii  INTRODUCTION. 

"witli  Es.()dus,  XV.  9  ;  Leviticus,  xsvi.  33.    He  refers  to  the  Law  as  known 
by  priests  and  people  as  of  Divine  authority,  Ezek.  xi.  13  ;  xviii.  21. 

It  is  not  disputed  that  such  a  writing  was  known  to  the  prophets  of  the 
Restoration,  and  to  the  people  of  their  time.  So,  also,  the  historical  bookg 
subsequent  to  the  Captivity,  plainly  refer  back  to  the  Pentateuch  as  weU 
known,  and  acknowledged  to  be  written  by  Moses. 

Ezra,  iii.  2  refers  to  the  laws  about  burnt-offerings  in  Leviticus,  "  as  it  is 
written  in  the  Law  of  Moses,  the  man  of  God."  Again,  in  Ezra,  vi.  18,  at 
the  dedication  of  the  second  temple,  the  priests  and  Levites  were  arranged 
expressly  according  "  as  it  is  written  in  the  Book  of  Moses." 

So,  also,  Nehemiah  makes  frequent  references  to  the  Pentateuch,  show- 
ing that  the  Jewish  people,  through  all  their  changes  of  exile  and  return, 
acknowledged  this  written  book  of  the  law  of  God  by  Moses.  Even 
De  Wette  admits  that  "  in  Ezra  and  Nehemiah  the  mention  of  the  Penta- 
teuch as  we  now  have  it,  is  as  certain  as  it  is  frequent."  By  some  the 
Pentateuch  has  been  ascribed  to  Ezra.  But  Ezra  is  shown  to  be  witness 
against  this  when  he  says,  "  as  it  is  written  in  the  Book  of  Moses,"  see 
chapter  vi.  18.  But  Daniel,  also,  mentions  the  Pentateuch  before  the  time 
of  Ezra,  Dan.  ix.  11-13. 

Ezra  may,  indeed,  have  copied  the  Pentateuch  at  the  Reformation  in  hia 
time — in  which  case  he  would  naturally  have  appended  certain  notices,  as 
of  Moses'  death — yet  by  the  same  Divine  inspiration.  This  gives,  then,  the 
testimony  of  the  continuator. 

And  so  Malachi,  at  the  close  of  the  Old  Testament  revelation,  says :  "  Re- 
member ye  the  law  of  Moses,  my  servant,  which  I  commanded  unto  him 
in  Horeb  for  all  Israel,  with  the  statutes  and  judgments." 

The  passage  which  is,  also,  adduced  against  the  Mosaic  authorship, 
(Numb.  xii.  3,)  "  Now  the  man  Moses  was  very  meek,"  etc.,  is  accounted 
for  by  the  Divine  inspiration  Avhich  dictated  it.  It  is  not  the  mere  word 
of  Moses,  but  the  word  of  God, 

That  the  death  of  Moses  is  recorded  at  the  close  of  Deut.,  (chapter  xxxiv. 
5,)  is  argued  by  objectors  as  proof  that  the  books  were  not  written  by 
Moses ;  as  though  such  a  notice  could  not  have  been  appended  by  another, 
and  upon  the  same  Divine  authority  as  directed  the  writing  of  the  books 
bytMoses.  Keil,  in  his  recent  work,  (p.  xxii.,  note^  refers  to  a  similar  in. 
stance  in  a  well  known  work  by  John  Sleidanus,  {see  Hengst.  Beitrage,  2, 
Ixxx.,)  at  the  close  of  which  the  death  of  the  author  is  narrated.  Of  course, 
it  is  not  necessary  to  note  that  such  an  addition  must  have  been  from  an- 
other hand,  and  could  not  claim  to  be  from  the  author  of  the  book,  inas- 
much  as  no  one  could  be  supposed  to  write  an  account  of  his  own  death. 
Besides  the  narrative  of  the  death  and  burial  is  not  given  until  after  it  has 
been  expressly  elated  that  he  had  finished  his  work,  and  transferred  it  to 


INTRODUCTION.  xil 

the  JiCvites,  from  wliich  it  would  at  once  be  tmderstood  that  the  closmg 
and  supplementary  paragraph  did  not  claim  to  be  from  him. 


INTERNAL  EVIDENCE. 

That  the  Psntateuch  could  not  have  been  compiled  from  "floating  tradi- 
tions,"  after  the  time  oi  Moses,  nor  by  any  one  from  Samuel  to  Ezra,  is 
plain. 

For,  1.  The  Book  is  written  evidently  by  a  contemporary  of  the  events 
and  an  eye-witness,  as  Moses  was.  If  written  by  any  other  than  Moses, 
then  it  is  a  forgery  claiming  to  be  by  the  hand  of  Moses,  but  really  by  an- 
other, and  thus  imposed  upon  the  nation  in  his  name.  But  this  cannot  be. 
No  motive  could  be  imagined  for  such  an  imposture.  Nor  could  it  have 
been  possible  if  we  can  give  any  weight  to  the  internal  evidence  of  author- 
ship. 

The  style  is  every  where  simple  and  artless.  The  history  is  full  of  mi 
nute  detail,  precisely  such  as  supposes  the  author  to  have  been  an  eye- 
witness. And  this  is  every  where  claimed.  The  minutiae  are  such  as  must 
have  been  recorded  at  the  time — details  of  marches — geographical  sites — 
routes,  etc.,  and  with  the  origin  of  the  names  often  in  the  events  themselves 
• — and  all  the  items  of  the  history  agreeing  together  as  a  consistent  whole, 
and  agreeing,  also,  with  the  known  character  of  Moses,  and  with  the  sup- 
position that  he,  and  no  other  than  he,  is  the  author. 

Moreover,  that  the  Books  of  the  Pentateuch  belong  to  this  period,  is 
indicated  by  the  command  of  God  to  Moses,  "  to  write  the  discomfiture  of 
Amalek  for  a  memorial  in  a  book,"  (Exodus,  xvii.  14,)  (literally,  in  the 
Book,  showing  that  there  was  or  hook  for  these  memorials,  and  that  this  book 
was  the  writing  of  Moses.) 

2.  The  language  of  the  Pentateuch  is  a  further  proof  of  its  Mosaic  au- 
thorship. If  it  had  been  written  at  a  later  period,  there  would  have  been 
found  such  modern  words  and  phrases  as  would  indicate  the  later  date. 
But  antiquated  words  abound,  such  as  fix  its  antiquity.  Jalin  notes  two 
hundred  words  peculiar  to  the  Pentateuch,  besides  phrases.  There  are, 
also,  Egyptian  terms,  or  traces  of  such,  which  only  an  Egyptian  would 
use.  The  style,  especially  in  Deuteronomy,  could  have  been  feigned  by  no 
one,  nor  could  any  one  have  so  completely  assumed  the  person  of  Moses, 
or  have  spoken  to  the  people,  as  they  were  then  circumstanced,  in  the 
manner  in  which  he  speaks.     " See  Ja?m'* 

3.  The  Pentateuch  is  manifestly  written  according  to  the  progress  of  thA 
events.  Statutes  are  recorded  as  they  were  made,  and  their  subsequent 
alteration,  or  repeal,  is  afterwards  recorded  as  it  came  to  pass,  and  as  per« 
Bons  of  a  later  ag  3  could  not  have  known,  in  such  connection ;  all  bearing 


XX  INTRODUCTION. 

tlie  clear  mark  of  a  contemporary  authorship — shewing  that  the  author 
narrated  the  history  of  his  own  legislation.  See  Exodus,  xxi.  3-7,  com- 
pare Deut.  XV.  12-23 ;  Numb.  iv.  24-33,  compare  Numb.  vii.  1-9.  Now  no 
compiler  of  floating  traditions  could  ever  have  produced  such  a  narrative, 
bearing  such  clear  marks  of  contemporaneous  history.  He  would  not 
have  arranged  the  writings  "in  the  manner  of  a  journal,  following  the 
order  of  time,  so  as  to  introduce,  now  a  law,  then  a  historical  fact,  then  an 
admonition,  and  then  again  a  law " — he  would  not  have  repeated  some 
laws  as  often  as  they  were  published — or,  at  least,  he  would  have  omitted, 
f  A  the  former  parts  of  the  work,  the  laws  which  are  altered  in  Deuterono- 
my. Nor  would  he  have  repeated  the  minute  description  of  the  taberna- 
cle and  its  furniture  at  its  completion,  which  he  had  already  given  in  the 
directions  for  its  building.  All  these  features  clearly  show  that  the  author 
wrote  according  to  the  successive  unfolding  of  the  history  in  which  he  was 
BO  eminently  concerned;  and  wrote  his  history  as  a  public  and  official 
record  of  his  time. 

4.  The  genealogies  show  a  writer  of  the  earliest  time,  such  as  Moses ;  and 
these  genealogies  being  the  basis  of  the  distribution  of  property,  carry  all 
the  proof  which  such  a  necessary  public  register  must  have  among  the 
national  archives. 

5.  The  different  portions  of  the  book,  written  evidently  at  different 
times,  show  coincidences  so  minute,  so  latent,  so  indirect,  and  so  evidently 
undesigned,  as  to  prove  one  hand  throughout,  always  taking  for  granted 
that  the  notice  of  Moses'  death  at  the  close  is  by  the  hand  of  another — 
which  it  was  not  at  all  necessary  to  state. 

6.  The  details,  geographical,  historical,  and  personal,  show  the  hand  of 
Moses.  The  Book  of  Exodus,  describing  the  conduct  of  Pharaoh,  in  such 
keeping  with  all  that  is  known  of  the  Egyptian  court,  and  the  route  of  the 
exodus,  showing  one  well  acquainted  with  Arabia  and  the  peninsula  of 
Sinai,  coiild  most  naturally  have  come  from  one  who  had  spent  forty  years 
in  the  land  of  Midian,  and  who,  himself,  traversed  this  route.  _ 

We  have  seen,  then,  that  to  suppose  any  other  author  than  Moses,  is,  at 
lest,  to  suppose  a  forgery,  and  is  to  charge  the  author,  or  compiler,  with  for- 
gery—for he  icrites  as  being  Moses  himself,  and  none  other. 

And  1.  Forged  records  would  not  venture  upon  such  minute  detail. 

2.  They  could  not  furnish  bo  many  and  various  particulars  with  any  such 
perfect  consistency. 

3.  They  would  be  most  easy  of  exposure,  especially  ^s  they  involved  all 
the  affairs  of  a  great  people.  And  that  they  have  passed  for  ages  as  their 
acknowledged  archives  in  church  and  state,  involving  their  family  lineage, 


INTRODUCTION.  xxi 

and  tLeii  tenure  of  property — any  sucli  theory  is  simply  incredible ;  "while 
the  theory  of  the  Mosaic  authorship  is  accordant  with  all  the  facts  and 
features  of  the  history. 

And  that  Moses  is  the  author,  accords  with  the  unanimous  testimony  of 
the  Jewish  and  Christian  church. 


PROOF  FROM  THE  NEW  TESTAMENT. 

The  crowning  proof,  however,  is  found  in  the  New  Testament.  Our 
Lord  and  His  apostles  frequently  refer  to  the  writings  of  Moses,  as  well 
known  and  recognized  among  the  Jewish  people.  And  we  perfectly  know 
that  these  were  the  five  books  of  Moses,  which  were  ascribed  to  Moses 
without  any  dispute.  Our  Lord's  testimony,  therefore,  is  clear  and  conclu- 
sive. He  also  receives  and  recognizes  these  books  as  the  writings  of  Moses — 
argues  from  them — bases  His  own  claims  upon  them — declares  that  Moses 
wrote  of  Him,  and  with  authority — charges  the  Jews  that  if  they  had  be- 
lieved Moses  they  would  have  believed  Him,  John,  v.  46.  And  He  even 
introduces  father  Abraham,  from  the  heavenly  world,  as  testifying  to  the 
writings  of  Moses,  along  with  those  of  the  prophets,  Luke,  xvi.  29.  John, 
V.  4G,  47,  is  a  very  explicit  "testimony  to  the  subject  of  the  whole  Penta- 
teuch.  It  is  also  a  testimony  to  the  fact  of  Moses  having  written  those 
books,  which  were  then,  and  are  still,  known  by  his  name."    Alford. 

"  Moses  and  the  prophets,"  is  the  phrase  by  which  the  Old  Testament  ia 
often  referred  to,  Luke,  xvi.  29,  31,  and  xxiv.  27 ;  Acts,  xxviii,  23.  "  The 
Law  of  Moses,"  "  the  Law  given  by  Moses,"  "  the  Law  of  Moses  and  the 
prophets,"  "  Circumcision  is  of  Moses."  "  Moses  wrote,  K  a  man's  brother 
die,"  etc.,  Mark,  xii.  19.  "  The  customs  which  Moses  delivered  us,"  Acts, 
vi.  14,  are  evidently  the  whole  ceremonial  law.  "  To  forsake  Moses,"  Acts 
xxi.  21,  is  to  forsake  these.  "  When  Moses  is  read,"  2  Cor.  iii.  15,  is  equiv 
alent  to  saying,  "  when  the  Pentateuch  is  read,"  for  no  other  books  of  the 
Old  Testament  are  ascribed  to  Moses.  The  scattered  references  in  the 
New  Testament  to  the  several  books  of  Moses  would  make  up  a  clear,  con 
current  testimony  to  the  Pentateuch  as  being  from  his  hand.  Luke,  xx 
37,  refers  to  Exodus,  iii.  4,  and  refers  to  Exodus  as  written  by  Moses.  It  if 
what  "  Moses  shewed  at  the  bush."  And  John,  i.  45,  "  we  have  found  Him 
of  whom  Moses  in  the  law  did  write,"  refers  to  Genesis,  in  which  is  the  firsi 
piophecy  of  Christ.  In  Matt.  xix.  4,  5,  our  Lord  refers  to  the  law  of  marriage 
as  given  in  Genesis,  i.  27 ;  ii.  24,  and  to  this  He  adds  a  reference  to  Deuter 
onomy  and  the  law  of  divorce  there  given  by  Moses,  Matt.  xix.  7,  8.  In 
John,  vi.  32,  is  a  reference  to  Numbers,  where  the  miracle  of  the  manna  is 
recorded,  and  our  Lord  refers  to  Moses  in  that  connexion.  And  He  as 
much  testifies  to  Moses'  writing,  (for  the  universal  belief  was  that  he  wrote 
the  history,)  as  He  testifies  to  the  existence  and  leadership  cf  Moses.    If 


xxii  INTRODUCTION. 

we  could  rejsct  the  proof  of  tlie  one,  we  could,  also,  equa.iy  of  the  other. 
So  when  He  says,  "  Moses  gave  unto  you  circumcision,"  He  endorses  tho 
history  of  that  ordinance  as  given  by  Moses,  and  recorded  by  Moses,  Levit. 
xii.  3 ;  and  He  in  the  same  sentence  endorses  the  account  given  by  Moses 
In  Genesis,  xvii.  10,  and  received  by  them  as  his — that  the  ordinance  of 
circumcision  was  "  of  the  fathers."  See,  also.  Acts,  iii.  33,  referring  to 
Deut.  xviii.  15 ;  Acts,  xxviii.  33,  Rom.  x.  5,  6,  referring  to  Levit.  xviii.  5, 
and  Deut.  xxx.  13,  13. 

The  only  way  in  which  this  positive  testimony  of  the  New  Testament 
can  be  evaded,  is  by  denying  the  inspiration  and  Divine  authority  of  the 
New  Testament  writings.  And  the  extremity  to  which  deniers  of  the  Mo- 
saic authorship  of  the  Pentateuch  have  been  driven  appears  from  the  fact, 
that  a  late  assailant  discredits  the  testimony  of  our  Lord  Himself — and  as- 
cribes it  to  His  human  ignorance !  that  as  man,  He  knew  no  better ;  and 
hence,  that  in  this  particular,  of  course,  the  assailant  claims  to  know  more 
than  our  Lord  Jesus  Himself.  So  utterly  demented  must  a  man  become 
who  would  reject  the  Divine  authority  of  the  Scriptures. 

Some,  indeed,  soften  the  harshness  of  this  denial  by  the  theory  that  our 
Lord  and  His  inspired  apostles  merely  accommodated  their  language  to  the 
Jewish  notions.  But  no  such  shift  can  be  fairly  made.  How  should  we 
know  to  what  portion  of  our  Lord's  sayings  this  theory  could  not  be  ap- 
plied ?  It  would  destroy  the  Divine  authority,  even  of  our  Lord's  gospel 
teachings.  But  it  is  plain  that  Jesus  bases  His  claims  upon  the  testimony 
of  Moses — challenges  the  faith  of  the  Jews  by  their  faith  in  these  very 
writings  of  Moses,  and  plainly  makes  Moses'  authority  as  an  inspired  wri- 
ter, one  witli  His  own.  A  belief  in  Christ  stands  in  closest  connection  with 
a  belief  in  Moses  and  his  writings.  This  is  the  declaration  of  Christ  Him 
self  to  the  Jews.  And  by  the  writings  of  Moses,  literally,  "  the  ScrijJtures 
of  Moses"  He  means  those  Scriptures  which  the  Jews,  whom  He  addressed, 
acknowledged  to  be  the  Scriptures,  or  writings  of  Moses.  And  these,  we 
have  shown,  were  never  any  other — neither  more  nor  less — than  the  five 
Books  of  Moses,  called,  at  that  time,  by  the  Greek  translatont,  the  Penta- 
teuch. So,  also,  it  is  recorded  by  Luke,  that  "  beginning  at  Moses  and  all 
the  prophets  He  expounded  unto  them  in  all  the  Scriptures  the  things  con- 
cerning Himself,"  (Luke,  xxiv.  37.)  So,  also,  "  Moses  and  the  prophets  "  are 
spoken  of  repeatedly,  precisely  as  would  he  the  case  if  these  writings  are  the 
writings  of  Moses.  But  if  they  are  not,  there  are  no  other  books  ascribed 
to  him,  and  this  language  of  the  New  Testament  cannot  be  understood. 
Besides,  if  we  could  believe  that  Christ  and  His  apostles  either  accommo- 
dated themselves  to  the  current  Jewish  notions  of  their  day,  or  that  Christ 
Himself  was  on  a  level  with  men  of  his  age,  in  knowledge  of  such  matters, 
and,  therefore,  ascribed  to  Moses  the  authorship  only  because  He  knew  no 
better,  mg  must  believe  that  they  ascribed  to  God  "  words  that  were  never 


INTRODUCTION.  '  xxiU 

^oken,  (as,  at  tlie  busli,  Luke,  xx.  37,)  that  they  founded  lessons  and 
<*rarnings  upon  transa(  tions  wliich  never  happened,  (as  the  Deluge,  Luke, 
xvii.  26,)  accredited  mii-acles  which  were  never  performed,  (John,  vi.  49  , 
X  Cor.  X.  1-10 ;  Heb.  xi.)"    See  N.  Brit.  Bev.  Mb.  '63.  p.  26-7. 

So,  it  is  said  by  Christ  Himself,  "  Did  not  Moses  give  you  the  Law  ?'* 
And  John,  the  evangelist,  says,  "  The  Law  was  given  by  Moses,"  John,  vii. 
19-23,  and  John  i.  17.  It  must  be  plain  that  this  implies  that  those  writ- 
ings, ascribed  to  Moses,  called  "  the  Law,"  were  meant  to  be  declared  by 
Christ  as  written  by  Moses.  And  the  theory  that  they  were  written  by 
Samuel,  or  any  other,  is  inconsistent  with  the  giving  of  the  law  by  Moses. 
The  books  themselVes,  as  has  been  seen,  purport  to  have  been  written  by, 
Moses,  and  this  is  the  whole  presumption  of  the  case.  So,  also,  the  apos- 
tles and  elders  at  Jerusalem  declare  at  that  time,  (A.  D.  50,)  "  Moses,  of  old 
time,  hath  in  every  city  them  that  preach  him,  ieiiig  read  in  the  synagogues 
ecery  Sabbath  day"  Acts,  xv.  21.  This  passage  plainly  refers  to  the  writ- 
ings, which  were  then,  and  all  along  of  old  time,  believed  to  have  been 
written  by  Moses ;  and  the  fact  is  thus  endorsed  by  the  highest  authority. 

And  what  adequate  motive  can  be  ascribed  to  Samuel,  or  any  other,  for 
creating  the  false  impression  that  Moses  was  the  author  if  he  was  not — or, 
that  the  history  was  true  if  it  was  not  ?  And  what  motive  had  all  the  in- 
spired writers  quoted  above,  to  propagate  this  impression  if  it  was  false  ? 
And  what  has  any  one  gained  by  maintaining  that  Moses  was  not  the 
author,  when  this  is  plainly  the  whole  presumption  of  the  writings,  and 
of  the  entire  history — and  when  this  has  been  the  universal  belief  of  the 
Church  in  all  ages — and  when  it  was  the  behef  of  the  inspired  writers, 
and  of  Christ  Himself  ? 

.  Again.  The  general  credibility  of  these  records  may  be  arrived  at  from 
the  notorious  and  admitted  facts,  and  upon  the  commonest  principles  of 
historical  evidence.  For  example,  the  Jewish  nation,  as  it  exists  in  the 
earth  a  most  remarkable  people,  has  a  liistory  which  cannot  be  disputed. 
They  are  admitted  to  be  the  descendants  of  Abraham.  That  they  lived  in 
the  Holy  Land  under  a  peculiar  system  of  religious  institutions,  no  one  will 
deny.  That  they  migrated  thither  from  Egypt,  under  Moses  as  their  lead- 
er, is  equally  plain.  This  great  fact  of  the  Exodus  is  so  bound  up  with  all 
the  other  parts  of  the  history  as  to  be  a  key  to  it,  and  yet  no  one  hesitates 
in  admitting  this  event.  How,  then,  is  it  to  be  accounted  for,  except  we 
suppose  their  history  in  Egypt  to  have  been  what  it  is  here  declared  ?  Then, 
how  is  their  separate  living  in  Egypt  to  be  explained,  if  we  do  not  take 
the  account  of  Jacob's  migration  with  his  family  as  here  given  ?  All  that 
is  known  of  Egypt  as  a  grain-growing  country,  and  of  its  government 
under  the  Pharaohs,  and  of  its  relations  to  Palestine  and  the  people  there, 
makes  the  whole  history  natural  and  credible  of  itself.  And  we  cannot 
suppose  it  possible  that  the  Jewish  nation  would  have  received  the  history 
from  the  earliest  ti  mes,  or  at  any  time,  as  correct,  if  it  had  n(  t  ample  proof 


ndv  INTRODUCTION. 

"within  its3lf,  in  accordance  with  all  the  testimonies.  The  very  fact  that 
the  uniform  belief  of  the  Jewish  nation  from  the  beginning  has  accorded 
the  authorship  of  these  writings  to  Moses,  is  in  itself  a  presumptive  proof 
which  cannot  easily  be  overturned.  None  could  claim  to  know  better 
than  they.  None  were  more  careful  to  know,  and  to  transmit  the  knowl- 
edge than  they. 


THE  HISTORICO-SCIENTIFIC  EVIDENCE. 

Theology  is  the  highest  of  all  sciences.  As  regards  its  domain  of  inves- 
tigation it  comprehends  all  truth,  and  subordinates  to  itself  all  research. 
The  knowledge  of  God  is  the  most  exalted  of  all  knowledges,  and  all  that 
is  really  known  within  the  broad  compass  of  human  learning,  must  illus- 
trate this. 

The  findings  of  natural  science  have  all  along  given  ample  confirmation 
to  the  truth  and  Divine  origin  of  these  inspired  records.  Though  the 
direct  object  of  the  Scriptures  is  not  to  teach  science,  yet  neither  is  the 
Bible  unscientific — nor  has  it  been  found  at  variance  with  well-estab- 
lished science  in  any  particular.  The  Scriptures  do  not  even  give  us  a  sys- 
tem of  theology,  nor  aim  to  teach  theology  scientifically,  but  they  give  us 
the  truths  themselves,  which  must  form  the  only  true  system  and  science 
of  theology. 

It  is  an  evidence  of  the  Divine  structure  of  the  Bible,  that  while  ita 
records  have  been  assailed  by  every  advance  of  science,  they  have  been  so 
framed  in  scientific  matters  as  to  be  received  in  all  ages,  and,  yet,  as  won- 
derfully adapted  to  the  advance  of  scientific  discovery — giving  no  detailed 
theories,  nor  technical,  scientific  systems,  but  simply  the  ultimate  facts-  - 
always  true — and  in  such  compact  narrations  as  have  been  found  wonder- 
fully  to  inclose  within  themselves  the  kernels  of  the  most  advanced 
science ;  and  though  not  yet  fully  understood,  while  science  was  in  its 
infancy,  yet  adapted  to  the  infancy  of  research,  and  standing  on  record  to 
be  more  fully  opened  to  view  along  with  the  progress  of  investig?.  'on — a 
kind  of  prophetic  statement,  indeed,  with  a  cumulative  fulfilment ;  while 
aU  along,  there  has  been  a  "  searching  of  what,  or  what  manner  of  time,  the 
Si)irit  that  was  in  them  did  signify." 

Geology  points  to  the  recent  creation  of  man,  and  to  the  general  order 
of  creation  as  here  recorded.  The  records  of  geology,  however,  are  very 
much  out  of  reach,  and  only,  in  very  small  part  are  yet  examined.  Where 
they  have,  at  first  view,  appeared  to  contradict  the  Mosaic  accounts,  tbe 
further  research  has  decidedly  confirmed  the  exact  statements  of  the  Strip, 
tures ;  while,  aU  along,  the  question  must  occur  whether  the  geologicaJ 
record  refers  to  the  same  events  as  the  Scriptural  record  in  question. 


INTRODXjCIIvjN.  iiv 

Physiology  decides  in  favor  of  tlie  miity  of  the  species  as  liere  alleged, 
and  the  origin  of  the  human  family  from  a  single  pair. — (See  Notes,  chap, 
ter  i.  27.) 

Coj^iPARATivE  Philology  shows  that  aU  the  globe  had  originally  one 
language,  and  there  is  good  ground  for  supposing  that  all  the  different 
tongues  of  the  earth  can  be  reduced  to  one  alphabet,  which  already  Lepsius 
claims  to  have  done. — (See  Bopp,  Lepsius,  Burnouf,  etc.,  and  Commentary, 
chapters  x.  and  xi.) 

So,  also,  Ethnology  testifies  to  the  same  effect. 

It  is  commonly  admitted  that  the  tenth  chapter  of  Genesis  furnishes  the 
best  outline  of  ethnological  science,  and  is  in  keeping  with  the  latest 
discoveries  in  this  department.  "  Independently  of  the  Scriptural  record 
we  should  fix  upon  the  Plains  of  Shinar  as  a  common  centre,  or  focus,  from 
which  the  various  lines  of  migration,  and  the  several  types  of  races  orig- 
inally radiated." — {Raw.  p.  75.)  The  ancient  heathen  knew  nothing  of  the 
unity  of  the  human  races.  Moses,  therefore,  shove's  that  the  source  of  his 
information  was  Divine,  as  he  speaks  so  entirely  in  advance  of  his  age,  and 
speaks  of  things  in  this  department  as  they  could  be  known  only  by 
Divine  revelation. 

Universal  History  attests  these  records.  The  Mosaic  annals  are  found 
to  be  in  striking  agreement  with  the  best  profane  authorities,  so  far  as  pro- 
fane history  can  reach.  For  example,  a  thorough  knowledge  of  Egyptian 
customs  and  institutions  is  manifest  in  the  Pentateuch  such  as  would 
belong  to  Moses,  and  such  as  all  the  monuments  have  confirmed.  (See 
Hengsteiiberg's  Egypt  and  Moses) 

The  mounds  of  Mesopotamia,  lately  opened,  furnish  records  buried  for 
nearly  three  thousand  years,  which  show  the  existence  of  such  places  as 
were  before  supposed  to  be  only  names,  perhaps  of  imaginary  localities. 
"  Erech,  Accad,  and  Calneh,  in  the  land  of  Shinar,"  all  unknown  before, 
come  thus  to  light.  "  Calah  and  Resen,  in  the  country  peopled  by  Asshur." 
Ellassar  and  Ur  of  the  Chaldees,  are  found  thus  to  have  been  real  and  well 
known  places  of  that  remote  age.  The  confusion  of  tongues  at  Babel, 
and  the  consequent  dispersion  of  mankind  are  facts  confirmed  by  an  in- 
scription discovered  at  Birs  Nimroud,  read  by  Oppert  before  the  Royal  So- 
ciety of  Literature.  The  threescore  cities  of  Og,  fenced  with  high  walls, 
east  of  the  Sea  of  Galilee,  are  certified  to  by  modern  discovery  of  the  ruins 
of  such  walled  cities. 

So,  also,  the  researches  in  the  Dead  Sea,  and  the  vaUey  of  the  Jordan,  aU 
confirm  these  ancient  Scriptures,  as  being  true  history.  Oftentimes  tho 
very  things  which  sceptics  have  regarded  as  proof  of  ignorance  in  vha 
writer,  have  only  proved  the  ignorance  of  the  objector. 

*'  Each  accession  to  our  knowledfi'e  of  the  ant  lent  times,  whether  histori®, 

2 


xxvi  INTRODUCTION. 

or  geograpliic,  or  ethnic,  lielps  to,  remove  difficulties,  and  to  produce  a  per- 
petual supply  of  fresli  illustrations  of  the  Mosaic  narrative." — {BawUnson, 
pages  76,  77.) 

The  universal  traditions  of  the  Creation  and  Fall,  the  Deluge,  the  Dis- 
persion, etc.,  show  this  to  be  the  great  original  record,  and  all  the  rest  to 
be  derived  from  this  source — this  being  concise,  and  all  others  being  dif- 
fuse, as  legendary  accounts  commonly  are.  It  is  plain  that  the  legends 
which  have  sprung  up  among  various  heathen  nations  are  modificationa 
and  perversions  of  this  history. 

It  would  seem  that  God  has  it  in  His  plan,  by  means  of  the  recent  con- 
troversies about  the  Pentateuch,  to  exhibit  the  true  place  of  the  law  in  tho 
Divine  record,  and  in  the  Biblical  system  ;  calling  attention  to  its  wonder- 
ful features,  and  its  permanent,  essential  excellence  and  value. 

The  Pentateuch  has  come  down  to  us  in  at  least  four  independent  chan- 
nels. The  Jewish,  Greek,  Syrian,  and  Roman  Churches,  have  each  a  Pen- 
tateuch, differing  from  one  another  only  in  small  i)articulars,  and  enough 
to  show  that  they  have  been  handed  down  independently,  and  were  all 
substantially  the  same  as  that  known  in  the  time  of  our  Lord. 

Besides  these,  there  is  the  Samaritan  Pentateuch,  still  more  ancient,  and 
agreeing  with  the  Hebrew — only  in  different  characters,  and  handed  down 
by  a  different  and  hostile  people. 


HEATHEN  TESTIMONIES. 

The  Mosaic  authorship  of  the  Pentateuch  is  referred  to  by  the  historians 
Manetho,  Hecateus,  Lysimachus,  of  Alexandria,  Eupolemus,  Tacitus,  Lon- 
ginus,  Juvenal,  and  others,  among  eminent  heathen  writers.  These  speak 
of  Moses  as  the  author  of  the  Hebrew  code  of  laws,  and  most  of  them 
speak  of  him  as  having  committed  his  laws  to  writing.  These  authors 
cover  a  space  extending  from  the  time  of  Alexander,  when  the  Greeks  first 
became  curious  about  Jewish  history,  until  the  time  of  Aurelian,  when  the 
Jewish  literature  had  been  thoroughly  sifted  by  the  acute  and  learned 
Alexandrians. — (See  BawUnson,  page  54.) 


TIME.  { 

Another  and  kindred  line  of  ai^  ament  leads  to  the  same  conclusion,  not 
only  that  Moses  was  the  author  of  the  Pentateuch,  but  that  it  was  Avritten 
during  the  forty  years'  sojourn  in  the  wilderness. 

After  the  brief  outline  of  the  origin  of  the  human  race,  which  is  intro^ 
ductory,  the  early  Jewish  history  is  given  in  these  books  up  to  the  eve  of 
entering  into  Canaan  under  Joshua.     This  was  the  great  Old  Testament 


INTRODUCTION.  xxvU 

promise  made  to  jiltraliam  and  his  seed,  which  pointed  forward  to  the 
blessing  of  the  heavenly  Canaan.  The  book,  as  a  whole,  from  Genesis  to 
Deuteronomy,  inclusive,  bears  the  marks  of  having  been  written  during 
the  wilderness  sojourn,  and  prior  to  the  settlement  in  Canaan. 

The  people  are  spoken  of  as  dwelling  in  tents,  and  the  place  of  their 
religious  worship  was  a  tent,  portable,  because  of  their  transition  state, 
travelling  from  Egypt  to  the  Holy  Land.  And  all  the  Levitical  service 
was  given  in  detail  to  suit  such  a  condition  of  emigrants.  The  book  pur- 
ports to  have  been  written  during  their  passage.  It  gives  directions  for 
the  people  as  travellers,  and  as  travelling  worshippers. 

Besides,  the  book,  as  has  already  been  noticed,  details  the  progress  of 
this  Jewish  system,  political  and  religious,  and  was  evidently  uritten 
during  its  progress.  It  gives  the  occasions  of  these  institutions — how  they 
were  called  for — and  the  unfolding  of  all  the  peculiar  Mosaic  legislation  as 
it  grew  out  of  the  conditions  in  which  the  people  were  placed,  and  the 
objects  had  in  view.  Plainly,  the  law  was  given  for  the  establishment  of 
an  exclusive  religious  system,  •  aider  which  the  people  were  to  be  trained 
for  the  promises  of  the  covenant  in  the  Land  of  Promise,  And  all  along 
Moses  speaks  to  them,  charging  them  with  these  great  objects  of  their  dis- 
cipline, and  pointing  them  onward  to  the  results.  Throughout  there  are 
clear  marks  of  an  author  who  is  contemporary  with  the  events,  and  him- 
self a  party  in  the  transactions — and  the  whole  narrative  calls  for  such  an 
one  as  Moses. 

The  familiarity  of  the  writer  with  the  Desert  of  Arabia,  as  well  as  with 
Egypt — his  acquaintance  T^ith  the  geography  of  the  route — names  of  places 
— face  of  the  country — people  scattered  through  the  various  districts,  with 
their  known  peculiarities,  and  the  productions  of  the  respective  regions, 
with  all  the  natural  features,  point  to  such  an  author  as  Moses,  and  show 
by  the  exactness  and  minuteness  of  detail  that  the  writings  belong  to  that 
period.  Besides  this  we  have  the  traces  of  Egyptian  life  throughout  the 
history,  such  as  the  embalming  of  Joseph's  body,  the  taskmasters,  and  we 
have  the  agreement  of  the  history  of  the  plagues  with  the  natural  fea- 
tures of  the  country,  and  the  use  of  Egj^ptian  tei-ms  such  as  one  like  Moses 
would  naturally  use.  There  is  no  other  one  of  that  age  who  would  answer 
to  these  features  of  the  case.  And  to  suppose  it  was  the  work  of  a  later  age, 
is  to  suppose  a  forgery  of  some  one  who  wished  to  palm  his  work  upon  the 
public  as  that  of  Moses.  But  to  suppose  that  any  one  could  so  have  de- 
ceived the  entire  Jewish  nation,  who  were  so  jealously  careful  about  their 
national  annals,  is  absurd — to  say  nothing  of  the  impossibility  of  Samari- 
tans, Jews,  and  the  Ten  tribes  being  aU  so  imposed  upon,  when  they  were 
each  so  jealous  of  the  others. 

One  of  the  most  recent  and  learned  of  German  commentators  shows,  at 
length,  and  most  conclusively,  that  the  Pentateuch  could  not  have  had  ita 
origin  in  any  post  Mosaic  time.    He  says : 


S^viii  INTRODUCTION. 

"  It  could  no  more  have  originated  in  the  times  of  tlie  Judges,  tlian  fhe 
New  Testament  could  have  originated  in  the  middle  ages.  That  period,  (of 
the  Judges,)  is  one  of  barbarism — of  the  disintegration  of  Israel  into  sepa/. 
rate  and  alienated  dans,  and  even  of  manifest  mingling  of  Israelitish  and 
heathen  Canaanitish  customs.  There  were  then  no  considerable  prophets. 
The  priesthood  lay  prostrate,  and  the  last  of  its  incumbents  knew  how  to 
wield  the  sword,  but  not  the  pen.  Samuel,  alone,  at  the  end  of  that  period 
— the  founder  of  the  schools  of  the  prophets,  might  possibly  be  thought  of 
in  connection  with  the  origin  of  the  Pentateuch — but  this  supposition  is 
untenable,  as  appears  from  this  that  Samuel,  so  far  from  adhering  rigidly 
to  the  law  which  he  had  reduced  to  the  documents.ry  form,  is,  on  the  con 
trary,  a  personage  exempting  himself  frcia  the  law  in  troublous  times. 
For  example — he  was  no  priest,  nor  of  the  priestly  tribe,  yet  he  statedly 
offered  sacrifices,  no  doubt  with  the  Divine  sanction.  The  sacrifices  were 
not  offered  at  the  altar  of  the  tabernacle,  but  at  Mizpeh,  Gilgal,  Bethlehem 
and  Ramah,  the  place  of  his  residence.  The  anointing  of  kings  was  no 
part  of  the  Mosaic  prescription,  and  the  monarchy  itself  was  an  innovation. 

"  The  time  of  Saul  does  not  come  into  the  question,  since  its  only  signifi- 
cance in  the  history  of  Israel's  religion  and  literature  lies  in  its  being  the 
time  of  David's  birth. 

"  The  times  of  David  and  Solomon,  however,  exhibit  so  lively  an  activity 
in  organization  and  literature,  that  the  law  of  Moses  might,  far  sooner, 
have  been  recorded  then  and  set  in  its  historical  framework.  And  many 
glancings  of  the  law  into  the  future  of  that  golden  royal  era  offer  to  that 
hypothesis  some  foundation.  But  over  this  very  period  the  fountains  of 
history  flow  forth  to  us  most  richly,  yet  without  affording  any  where,  even 
in  the  Psalms,  a  ground  for  the  supposition  that  this  Book  of  the  Law  be- 
came then  reduced  to  writing.  And,  moreover,  the  great  deviation  in  the 
structure  of  the  temple  from  that  of  the  Mosaic  tabernacle,  is  on  tha+ 
assumption  hard  to  explain. 

"If  we  descend  to  the  separation  of  Israel  into  two  kingdoms,  the 
hypothesis  that  the  Pentateuch  received  its  first  documentary  form  after 
that  separation,  is  improbable  for  this  reason,  that  in  the  kingdom  of  Israel 
there  never  arose  any  opposition  against  the  force  of  the  law  that  bound 
Israel  in  the  same  manner  as  Judah.  Had  not  the  letter  of  the  law  been 
already  fixed  it  is  not  easy  to  comprehend  how  there  could  have  been  that 
objective  unity  of  the  severed  body,  and  the  common  ground  of  the  pro- 
phetic function,  and  the  conscience  of  Israel  ever  breaking  forth  in  all] 
times  of  apostasy,  and  the  ever  uniform  law  of  religious  renovation  in 
Israel,  after  long  secularisation. 

"Shall  we,  then,  assume  that  the  Pentateuch  first  originated  in  the 
oxile,  or  that  Ezra  wrote  it  as  it  lies  before  us  ?  How  can  it  have  originated 
in  the  exile,  since  the  people  on  their  return  from  the  exile,  remind  them- 
lelves  of  tho  Law  as  the  Divine  basis  of  their  commonwealth,  long  deeti 


INTRODUCTION.  xxix 

tute  of  practical  effect,  but  now  demanding  a  tiiie  realization?  (See  tlie 
wliole  strain  of  tlie  prophets  of  tlie  Captivity  and  tlie  Restoration.)  Were 
the  Pentateuch  a  compilation  of  laws  like  the  Codex  Justinianus,  it  might, 
indeed,  be  conceived  of  as  the  work  of  an  exile.  But  it  carries  us  into  the 
midst  of  the  historic  process  of  the  law-giving,  and  is  a  pragmatic  history 
of  it.  And  how  could  such  careful  and  definite  recollections  have  remained 
in  an  oral  and  unrecorded  state  till  that  time  ? 

"  And  as  to  Ezra,  he  is  a  Luther,  who,  in  a  time  when  the  masses  had 
sunk  into  heathenish  barbarism  and  religious  ignorance,  as  a  scribe,  brings 
back  the  written  word  to  honor  and  efficiency.  His  activity  in  reference 
to  national  life  and  literature  is,  throughout,  only  restorative,  for  even  the 
uncertain  tradition  goes  no  further  than  to  ascribe  to  him  the  transfer  of 
the  Scriptures  from  the  Hebrew  to  the  Assyrian  text,  or  the  restoration  of 
lost  books  from  memory.  In  other  words,  history  and  tradition  fully  con- 
cur to  show  that  any  assumption  of  his  authorship  in  the  case  would  bo 
gratuitous  and  baseless.  So  does  the  whole  post-Mosaic  history  of  Israel 
send  us  back  to  the  Sinaitic  law-giving,  and  a  written  record  of  the  same.'* 
—{Delitsch,  pp.  9,  10.     See  Bib.  Sac.  pp.  51,  52.) 

Kurtz  well  remarks :  "  Not  only  is  the  whole  hook  the  basis  and  necessary 
antecedent  of  the  liistory  of  the  Jewish  people,  its  commonwealth,  religion, 
manners,  and  literature,  but,  also,  the  very  time  in  which  Moses  appeared 
as  the  leader  and  legislator  of  the  people  is  the  very  time  when  the  Penta- 
teuch must  have  been  composed." — (See  Kurtz,  vol.  i.  pp.  58-65.) 

"  Almost  every  marked  period  from  Joshua  down  to  the  return  from  the 
Babylonish  captivity  has  been  fixed  by  different  rationalistic  writers,  as  a 
period  appropriate  to  the  produfction  of  the  Pentateuch." 

But  supposing  it  to  have  been  written  by  Moses,  as  we  have  already 
shown,  Eusebius  judged  that  it  was  during  his  sojourn  in  Midian,  as  keeper 
of  the  flocks  of  Jethro.  Theodorefs  opinion  is  the  more  probable  one,  that 
it  was  after  the  giving  of  the  Law  at  Sinai,  and  during  the  wildernesa 
march,  when  we  know  that  some  of  the  records  were  penned  by  him  ac- 
cording to  the  Divine  command.  Num.  xxxiii.  3 ;  Deut.  i.  5 ;  xvii.  18 ; 
xxviii.  58 ;  xxix.  19,  20,  27 ;  xxxi.  9,  19,  24. 

HISTORICAL  CANONS. 

The  modern  scepticism  claims  that  these  writings  are  "  unhistorical " — 
by  which  is  meant  that  they  are  not  true  in  the  plain  sense  of  the  records. 
It  is  not  pretended  that  the  author,  whoever  they  make  him  to  be,  pro- 
fessed to  write  unhistorically ;  no  such  passage  can  be  produced,  but  all  the 
contrary,  and,  hence,  the  hypothesis  does,  in  effect,  charge  the  author  with 
wilful  deception,  and  makes  the  book  an  imposture.  This  would  set  the 
Bible  even  below  a  common  uninspired  book.  But  this  is  not  alleged  by 
the  objectors. 


XXX  INTRODUCTION. 

Tliere  are  certain  canons  of  historical  criticism  wliicli  are  commonly 
accepted. 

1.  When  the  record  is  that  of  an  eye-witness,  or,  "of  a  contemporary  of 
the  event  who  is  himself  a  credible  witness,  and  had  means  of  observing 
vhe  fact  to  which  he  testifies,"  the  fact  is  to  be  accepted  as  possessing  the 
first,  or  highest  degree  of  historical  credibility.  "  It  would  most  imque? 
tionably  be  an  argument  of  decisive  weight  in  favor  of  the  credibility  of 
the  Biblical  history,  could  it  be,  indeed,  shown  that  it  was  written  by  eye 
witnesses." — {Strauss.) 

2.  The  second  degree  of  historical  credibility  is  when  the  narrative  is 
given  at  second  hand,  as  received  directly  from  those  who  witnessed  it. 

3.  The  third  degree  is  that  of  a  narrative  handed  down  from  a  contem 
porary  of  the  event,  where  the  event  itself  is  of  such  great  moment,  and 
of  such  notoriety,  as  to  associate  itself  with  the  life  of  a  nation  ;  or,  other 
wise  such  as  to  be  celebrated  by  any  public  rite  or  practice. 

4.  A  fourth,  and  lowest  degree  of  historical  credibility  is  where  the 
traditions  of  one  race  are  corroborated  by  those  of  another,  especially  if  a 
distant  or  hostile  race — then,  this  double  testimony  gives  a  degree  of  cred- 
ibility, worthy  of  acceptance,  "if  it  be  nothing  very  unlikely  in  itself." 
This  is  a  circumstantial  evidence  which  may  rise  to  the  height  of  strongest 
proof. — (See  BaioUnson's  Hist.  Ev) 

It  will  be  seen  from  the  foregoing  investigations,  that  Moses  was  such  a 
witness  as  to  give  to  his  writings  the  highest  degree  of  historical  credi- 
bility, to  say  nothing  of  his  Divine  inspiration. 

When  sceptics  assume  to  lay  down  as  a  rule  that  there  can  be  no  true 
history  into  which  the  supernatural  enters — that  is — that  any  record  which 
relates  a  miracle,  or  a  prophecy  fulfilled,  or  claims  inspiration,  must  be 
"  unhistorical,"  on  the  ground,  that  there  can  be  no  such  thing  as  miracle, 
or  prophecy,  or  inspiration,  they  beg  the  whole  question,  and  under  the 
guise  of  reason  they  deny  what  is  most  reasonable  in  itself,  considering  the 
nature  and  object  of  a  Divine  revelation. 


HISTORICAL  INTERPRETATION. 

I.  An  inspired  historian  should  be  treated  fairly,  and  we  should  accept 
from  him  what  we  would  accept  from  another  credible  historian,  as  evi- 
dence of  truthfulness.  If  there  seem,  at  first  "slew,  to  be  discrepancies  in 
different  parts  of  the  record,  then  we  explain  one  part  by  another — we 
canvass  the  nature  and  object  of  the  history — and  the  internal  evidence  of 


INTRODUCTION.  xxjd 

truth— and  before  we  condemn  it  as  false,  we  inqiiire  for  some  plausible 
motive  whicli  the  autlior  could  have  had  to  falsify.  And  hence,  we  adopt 
the  principle  of  August  me — that,  in  case  of  seeming  discrepancies,  any 
solution  which  presents  a  possible  mode  of  reconciling  the  diificulty  must 
be  accepted,  before  we  can  admit  that  there  is  a  contradiction. 

(a.)  There  may  be  errors  of  the  copyist  in  transcribing  the  original  text. 

(6.)  The  antiquity  of  the  history,  and  the  brevity  of  the  narrative  may 
account  for  some  things  not  understood  by  us. 

(c.)  Idioms  of  the  original  language  may  be  overlooked,  or  misunder- 
stood. 

(d.)  Often,  it  is  the  ignorance  of  the  objector,  and  not  his  superior  knowl- 
edge, that  makes  the  seeming  difficulty — as,  a  blunder  in  the  Hebrew,  or 
in  the  history. 

(e.)  It  is,  as  with  the  four  narratives  of  the  Evangelists,  that  if  we  knew 
all  the  minutim,  we  could  harmonize  them  fully. 

(/.)  Objectors  seize  upon  certain  minutim  which  they  are  unable  to 
solve,  however  unimportant,  and  they  allow  these  to  overthrow  all  the 
array  of  testimony. 

ig)  The  difficulty  may  be  in  the  translation,  and  not  at  all  in  the  original. 

(Ji)  The  spirit  of  contradiction  makes  the  plainest  narrative  "  unJiistor- 
ical."     He  who  will  find  difficulties  in  the  Scripture,  will  always  have  diffi 
culties  to  find.     This  Divine  revelation  is  not  so  given  as  to  compel  belief. 
Men  may  stumble  at  it  if  they  will.     Thus,  it  administers  a  silent,  but 
potent  test  of  a  man's  inward  principle. 

(^.)  The  Scripture  is  given  in  every  variety,  so  as  to  meet  every  reasona- 
ble demand.  In  history,  poetry,  philosophy,  prophecy — in  precept  and 
example — in  discussion  and  illustration — in  travels  and  epistles — in  simple 
patriarchal  narrative,  and  in  pictorial  illumination — we  have  it  in  every 
various  form  and  style,  adapted  to  all  ages  and  people. 

It  is  all  the  word  of  God  in  the  very  words  of  man.  Each  Book  must, 
therefore,  be  read  and  studied,  in  its  relation  to  the  whole  volume,  and 
each  in  the  light  of  its  particular  object,  author,  age,  region,  etc.  In  the 
Book  of  Job,  for  example,  the  truth  is  to  be  elicited  as  the  result  of  a  dis- 
cussion, which  is  there  recorded  touching  a  great  problem  of  the  Divine 
government.     Satan's  words  there  given  are  not  inspired.    It  is  the  narra- 


xxxii  INTRODUCTION. 

dve  that  Is  inspired — an  inspired  narrative  of  the  debate.  And  from  thia 
true  record  of  tlie  discussion,  as  the  question  is  argued  on  either  side,  and 
Bummed  up  by  God  Himself,  must  the  truth  be  carefully  gathered.  Con- 
trary sentiments,  thus  introduced,  are  no  contradiction  of  the  writer,  ncr 
any  disproof  of  the  Inspiration  of  the  Book.  So,  in  Ecclesiastes.  If  Satan 
is  introduced  in  the  inspired  narrative,  this  does  not  make  Satan  inspired, 
nor  his  wicked  language. 

(Jc.)  There  is  special  liability  to  error  in  the  manuscript  copy,  where 
-figures  are  given.  As  letters  were  used  for  numbers,  and  as  some  of  the 
letters  so  nearly  resemble  each  other,  they  could  easily  be  mistaken,  one 
for  another,  in  certain  instances.  Some  hold  to  a  special  system  of  inter- 
preting the  numbers  of  the  Old  Testament,  as  the  number  seven  is  taken 
for  a  sacred  number — and  the  number  tioelve  for  the  number  oi  completion, 
etc.  So  Hengsteiibcrg  holds  m  interpreting  the  Apocalypse.  It  is  this  de- 
partment of  figures  in  the  Old  Testament  which  has  lately  been  searched 
for  evidences  of  the  unMstorical. 

(l.)  In  treating  the  Pentateuch,  it  may  be  borne  in  mind,  that  it  is  com- 
monly admitted  to  have  been  revised  by  a  later  hand,  as  Ezra,  also  inspired 
— who  added  such  passages,  as  the  record  of  Moses'  death,  at  the  close — 
and,  possibly,  some  other  items,  as  that  of  Moses'  transcendent  meekness, 
etc.  Though  we  see  no  difficulty  in  supposing  Moses  to  have  penned  this 
under  the  guidance  of  Inspiration. 

(m.)  It  may,  also,  be  that  certain  marginal  notes  of  explanation — for  ex 
ample,  of  geographical  sites,  or  names,  or  historical  records  or  events — may 
have  crept  into  the  text.  The  phrase,  "  unto  tJiis  day,"  may  be  sometimes 
an  addition  by  a  later  hand.  See  Deut.  xi.  30,  and  compare  Josh.  v.  9  • 
Deut.  i.  2 ;  iii.  9,  11. 

{n)  Men  who  enter  on  the  interpretation  of  the  Scripture  as  a  trade,  for 
professional  aggrandizement  or  emolument,  as  many  of  the  Germans  have 
done,  without  reference  to  the  gospel  here  embodied,  and  without  tha 
teaching  of  the  spirit,  must  signally  fail. 


THE  SOURCES  OF  THE  HISTORY. 

The  sources  from  which  these  historical  materials  have  been  gathered 
could  have  been  only  either, 
1.  Traditional,  or 

3.  Documentary,  and  uninspired,  or 
3.  Inspired.     Some,  or  all  of  these — that  is,  or%l  tradition— uninspired 


INTRODUCTION.  2.xxiii 

doc timents— or,  else  suspwation,  with  or  without  these,  must  have  furnished 
the  materials. 

Oral  tradition  would  naturally  have  furnished  some  of  the  early  facts 
prior  to  Moses'  time,  and  these  could  have  been  used  imder  the  guidance 
of  inspiration.  Such  oral  traditions  could  have  been  by  transmission 
through  few  hands :  e.  g.  The  facts  of  the  Temptation  and  Fall,  Moses 
could  have  received  at  fifth  hand ;  the  facts  of  Abraham's  history,  and 
even  of  the  deluge  at  third  hand.  It  is  admitted  that  the  great  events  of 
a  nation's  history  will  be  remembered  through  five  generations,  or  one 
hundred  and  fifty  years.  Even  as  histories,  apart  from  Inspiration,  we 
have  as  good  authority  for  these  records  (e.  g.,  of  the  Exodus,)  as  we  have 
for  the  history  of  Cesar  and  Xenophon.  Neicton  fixes  eighty  or  a  hundred 
years  as  the  extent  of  oral  tradition.  Sir  O.  Leicis  thinks  that  leading 
events  in  a  nation's  history  would  be  remembere'd  among  them  for  one 
hundred  years — and  special  circumstances  might  extend  the  tradition  to 
one  hundred  and  fifty  or  one  himdred  and  eighty  years. 

But,  it  would  seem  probable  beforehand  that  if  there  were  already  exist- 
ing documents — any  written  records  of  the  earliest  time — an  historian  of 
such  a  remote  period  would  have  made  use  of  them.  This  is  held,  by 
many,  to  give  additional  confirmation  to  the  history. — (So  Yitringa, 
Calmet,  and  Rawlinsan) 

It  should  be  understood,  however,  (1)  that  such  use  of  documents,  is  not, 
in  itself,  inconsistent  with  the  inspiration  of  the  writer,  or  the  writings.  In 
Matthew  and  Luke,  the  genealogies  may  as  well  have  been  inserted  from 
the  genealogical  tables  under  Divine  Inspiration,  as  to  have  been  received 
directly  by  Revelation.    And  so,  in  the-Book  of  Genesis. 

But  what  proof  is  there  of  other  dociiments  being  used,  and  how  exten- 
sively ? 

It  has  been  doubted  by  some  whether  writings  existed  at  so  early  a 
period.  But  this  can  no  longer  be  questioned — even  if  they  were  semi- 
hieroglyphical ;  writing  must  have  been  known  and  practised,  at  least, 
soon  after  the  flood,  if  not  before  that  event. 

It  is  reasonable  to  suppose  that  the  art  of  writing  was  given  by  God  to 
man,  along  with  language  itself,  as  indispensable  to  social  progress.  We 
know  that  in  Egypt  and  Babylonia  writing  was  in  very  early  use — as  early 
as  the  time  of  Moses,  and  even  dating  twenty-two  centuiies  before  Christ. 
The  remains  of  the  Babylonian  writing,  which  are  extant,  show  that  the 
art  had  already  made  considerable  progress.  And  in  Egj-^^t,  the  hiero- 
^-       glyphics  of  the  Pyramid  period — sometimes  wri^,ten  in  the  cursive  style — 

tBhow  that  writing  had  been  long  in  use,  as  Wilkivwn  has  remarked.  After 
the  Exodus,  it  would  naturally  find  place  among  the  Hebrews,  even  if  they 
could  be  supposed  to  have  first  learned  it  in  Egypt.    This  is  suffidtsnt  to 


xxxiv  INTRODUCTION. 

remove  the  objection  against  the  knowledge  of  writing  in  Moses'  time 
"  Moses  was  learned  in  all  the  wisdom  of  the  Egyptians."  (See  Introduc- 
tion to  Stackhouse's  History  of  the  Bible ;  Kitto's  Cyclopedia,  "  Writing ;" 
Rawlinson's  Hist.  Ev.     See  Job,  xix.  33,  34  •  xxxi.  35. 

It  is  alleged  that  Moses  has  made  use  of  several  documents,  or  histor- 
cal  fragments,  in  compiling  his  history,  and  that  there  are  traces  of  these. 

I.  In  the  different  headings,  "  These  are  the  generations"  etc.,  (so  Maw- 
Unson,  p.  58.)  But  this  would  not  prove  such  a  source.  Havernick  ably 
COD  tends  that  these  are  only  appropriate  marks  of  transition  from  one  sub- 
ject, or  department,  to  another,  in  the  simplicity  of  that  ancient  style. 
Such  headings  occur  chiefly  in  the  record  of  genealogies — and  of  laws :  both 
of  which  require  such  formal  and  marked  announcement.  The  author 
thus,  also,  gives  an  indication  of  the  plan  and  arrangement-  of  what  fol- 
lows, and  connects  paragraphs  thus  with  foregoing  ones. 

II.  The  use  of  different  names  of  God  has  been  thought  to  denote  the 
incorporation  of  different  documents.  In  some  passages  the  title  "  Elohim  " 
is  used — in  others,  "  Jehovah  " — and  in  others  these  are  combined  in  one, 
"  Jehovah-Elohim," — " the  Lord  God," — or,  "  Jehovah  God"  It  is  inferred 
by  some  that  these  names  mark  different  documents,  "  Elohistic "  and 
"  Jehovistic."  But  it  would  be  quite  as  necessary  to  suppose  a  third — in 
which  the  joint  title  is  used.  And  some  claim  to  have  found  traces  of  as 
many  as  twelve  and  fourteen  different  documents. 

There  is  evidence  against  all  this.  In  chapter  ii.  4,  to  chapter  iv — where 
the  compound  name  is  used  twenty  times,  the  name  Elohim  is  three  times 
used  alone,  chapter  iii.  1-5.  This  shows  that  there  is  no  proof  here  of 
different  documents.  Nor  is  this  use  of  the  different  names  in  different 
paragraphs,  confined  to  Genesis,  or  the  Pentateuch.  In  Jonah,  iv.  1-4,  the 
title  is  Jehovah.  In  verse  6,  it  is  Jehovah-Elohim.  In  verses  7,  8,  9,  Elohim 
is  used ;  and  in  verse  10,  it  is  Jehovah  again.  Yet  it  has  not  served  the 
purpose  of  these  theorists  to  insist  that  the  Book  of  Jonah  is  made  up  of 
divers  documents. 

Even  some  who  broached  this  theory,  and  have  maintained  that  the  dif- 
ferent documents  could  be  traced  by  the  use  of  the  names  Jehovah  and 
Elohim,  have  given  it  up  in  despair  of  these  criteria  ;  because  the  names  are 
found  so  intermixed  in  some  parts  of  Genesis  as  to  make  the  theory  unten- 
able.    Chapter  xxviii.  16-33  ;  chapter  xxxi.;  chapter  xxxix.,  etc. 

Ewald  has  shown  that  the  principles  proposed  for  separating  the  original 
eources  of  Genesis  might  be  applied  as  well  to  the  Book  of  Judges  ;  and 
thus  has  proved  the  fallacy  of  such  a  system.  Havernick  attributes  this 
attempt  to  the  overlooking  of  the  essential  unity  of  the  Pentateuch,  and 
directing  the  research  to  the  discovery  of  disconnection  and  isolation  in 
the  paragraphs. 


INTRODUCTION.  xxxr 

But  tlie  furtlier  arguments  on  whicli  tMs  document  Tiypothesia  is  rested, 
are  such  as  these : 

1.  That  the  names  and  dates  given  in  chapters  v.,  vi.,  ix.,  x.,  etc,  could 
not  have  been  orallv  perpetuated — that  there  must  have  been,  for  Moses' 
information,  brief  records  of  the  earliest  date.  But  Inspiration  provides 
for  this.  And  we  are  not  to  reason  about  the  sources,  as  though  Inspira- 
tion were  not  the  great  sufficient  source — in  all,  and  above  all. 

2.  That  there  are  repetitions,  or  double  narratives,  of  the  same  event. 
But  here,  as  in  the  history  of  the  creation,  (chapter  i.  and  chapter  ii.  7,  and 
verses  18-23,)  there  is  only  an  enlargement  in  the  second  record,  on  some 
point,  leading  to  the  further  history  in  a  given  direction,  (e.  g.)  The  fact 
of  the  creation  of  man  on  the  sixth  day  is  first  given.  Then,  it  is  taken 
up  to  give  further,  the  mode  of  his  creation  as  to  his  higher  nature,  and 
the  habitation  assigned  to  him  with  reference  to  his  trial,  and  destiny. 

The  alleged  repetitions,  as  we  shall  see,  are  not  proved  to  be  such. 
Pharaoh  and  Abimelech  both  acted  in  the  same  selfish  manner  about 
Sarah.  Abraham  may  have  been  twice  guilty  of  the  same  cowardice,  etc. 
Besides,  it  is  to  be  remarked  that  the  history  was  written  at  diflPerent  times, 
find  without  any  regard  to  mere  style,  quite  according  to  the  manners  of 
the  Hebrews. 

We  observe  that  God  HimseK  assigns  a  reason  for  the  difierent  use 
of  His  names — and  explains  the  sense  of  the  name  Jehovah  as  most  impor- 
tantly bearing  on  the  whole  plan  of  His  dealings. 

The  difficulty  here  is  stated  thus — that  in  Esod.  vi.  3,  the  name  is  re- 
ferred to  as  follows :  "  I  appeared  unto  Abraham,  unto  Isaac,  and  unto  Jacob, 
by  the  name  of  Gcd  Almighty,  {El  Shaddai ;)  but  by  my  name  Jehovah 
was  I  not  known  (made  known,)  to  them."  Yet,  in  seeming  contradiction 
to  this,  the  name  "  Jehovah  "  is  repeatedly  used  in  the  earlier  parts  of  tb*9 
history,  throughout  the  whole  Book  of  Genesis.  And  not  merely  by  the 
historian,  in  his  narrative,  but  by  the  patriarchs,  and  others  of  earliest 
time,  whom  he  introduces  as  using  the  name ;  as  by  Eve,  chapter  iv.  1 ;  by 
the  sons  of  Seth,  iv.  26  ;  by  Lamech,  v.  29  ;  by  Noah,  ix.  26 ;  by  Sarai,  xvi  2  ; 
by  Rebekah,  xxvii.  7  ;  by  Leah,  xxix.  35  ;  by  Rachel,  xxx.  24 ;  Laban,  xxiv. 
81 ;  Bethuel,  xxiv.  50,  etc.  Now,  this  is  explained  by  the  theory  that  some 
other  writer  must  have  inserted  these  passages  bearing  the  name  "  Jeho- 
vah,"— whence  they  are  termed  "  Jehovistic," — or,  at  least,  that  the  his 
torian  incorporated  these  separate  documents  which  he  foimd  written  fey 
linother  hand. 

Now  this  theory  would  not  account  for  the  plain  fact  that  God  waa 
known  by  the  name  "Je^ot'^^"  in  the  earlier  times — as  already  quoted 
but  seemingly  denied  in  the  passage,  Excclus,  vi.  8.    We  mufct,  therefor*. 


xxxvl  INTECD  CJCTION. 

look  for  another  and  better  explanation.  And  the  meaning,  prohahly,  is, 
that  God  had  not  distinctly  revealed  Himself  to  the  patriarchs  as  "  JeJi^' 
'cah,"  that  is,  as  the  God  of  Redemption.  The  term  Jdiovah,  from  the  fu- 
ture form  of  the  substantive  verb  to  he,  does  not  mean  self-existence — eter- 
nal, independent  Being — as  was  formerly  held,  but  rather,  in  this  future 
form,  "  the  coming  One  " — He  who  shall  &e— -as  the  title  was  also  applied  to 
Christ  in  the  Greek,  ('O  epxofievo^ — Matt.  xi.  3, — THE  coMER.)  The  other 
sense  of  "  independent  Being  "  is  in  no  such  striking  contrast  with  M  Shad- 
dai.  Now,  thougn  ohi«t  name  was  known  in  the  earliest  time,  and  was 
used  as  applied  to  God,  yet  \1)  it  was  not  known  in  its  redemptive  import, 
or,  as  belonging  to  God  as  carrying  on  the  work  of  redemption,  until  the 
eecret  was  disclosed  to  Moses  in  the  bush,  and  in  Egypt.  (2.)  It  was  by 
the  name  "  El  Shaddai," — the  Almighty  God — that  the  Angel  of  the  Cove- 
nant had  been  revealed  to  the  patriarchs,  until  this  time,  and  now  He  was 
to  be  revealed  to  them  as  Jehovah.  The  patriarchs  had  not  known  this 
second  Person  of  the  Trinity — this  Angel  of  the  Covenant — by  this  name 
until  it  was  first  revealed  to  Moses  in  the  bush.  In  the  nine  instances  in 
Genesis  in  which  God  Himself  uses  the  title  in  His  communications  to  the 
patriarchs,  it  is  not  once  distinctly  applied  to  the  Angel  of  the  Covenant,  Gen. 
XV.  7;  xvi.  11;  xviii.  13,  14;  xviii.  17,  19;  xix.  13;  xxii.  15-17;  xxviii.  13. 

There  are  forty  other  instances  in  which  the  title  is  used  in  Genesis  by 
others  than  the  historian  himself,  and  in  no  one  of  these  instances  does  it 
seem  to  be  applied  distinctively  to  the  Covenant  Angel,  but  in  some  instan- 
ces it  is  applied  with  a  hint  of  the  redemptive  idea — as  Genesis,  iv.  1, 
where  Eve  says :  "  /  have  gotten  a  man — Jehovah,  {or  the  coming  One," — 
yet  not  with  any  distinct  idea  of  its  application  to  the  Covenant  Angel,  who 
visibly  manifested  God  to  the  patriarchs. 

Plainly  then,  it  is  not  without  a  profound  reason  that  this  title  is  thus 
used  in  the  history.  And  the  explanation  given  by  the  Covenant  Angel 
Himself  is  conclusive.  It  was  not  expedient  that  He  should  be  revealed 
to  the  patriarchs,  at  first,  as  the  coming  One.  His  hour  for  such  revelation 
had  not  yet  come.  And  so  He  was  first  revealed  as  an  Angel — afterwards 
as  the  promised  Redeemer.  So  in  the  New  Testament  it  was  first  as  a 
man  that  he  was  revealed,  and  then  as  God  Himself,  the  Redeemer. 

Hengstenberg  understands  that  the  name  "^?(97im  "  indicates  a  lower 
consciousness  of  God,  and  "  Jehovah  "  a  higher  stage  of  that  consciousness  • 
"Elohim  "  becoming  "Jehovah"  by  an  historical  process,  and  the  aim  of 
the  sacred  history  being  to  show  how  He  became  so.  Kurtz  considers 
Elohim  as  the  name  belonging  to  the  beginning,  and  Jehovah  as  the  name 
belonging  to  the  development.  Elohim  the  Creator — Jehovah  the  Media- 
tor ;  and  that  Jehovah  is  shewn  to  be  the  same  Being  as  Elohim,  by  the 
use  of  the  double  name,  Jehovali-Mohim. 

More  especially  at  the  beginning  of  the  record,  and  until  the  names  are 
understood,  we  are  to  look  for  some  ground  of  these  different  titles  Id  th^ 


INTRODUCTION.  xxxvii 

connection  in  wliich  tliey  are  used.     So,  also,  Psalm,  xix.  i,  "  Tlie  heavens 
declare  the  glory  of  God,  (EloMm ;")  and  verse  7,  "  The  law  of  Jehovah 


4.  Further.  As  the  Pentateuch  is  not  a  connected  history  of  the  world, 
but  only  of  the  theocrac?/,  we  might  look  for  some  disconnection  of  the 
records  as  if  fragmentary,  but  only  in  accordance  with  the  special  pl§.n 
of  the  history,  to  give  simply  such  events  and  details  as  would  bear  upon 
the  great  object.  It  will  be  found  that  there  is,  throughout  the  records,  a 
unity  of  plan,  and  consistency,  and  connection  of  historical  details,  show 
ing  the  great  idea  and  aim  to  be  to  set  forth  God's  covenant  relations  with 
His  people. 

Besides  the  document  hypothesis,  some  have  broached  what  is  called  a 
fragment-hypothesis ;  while  others,  have  started  a  complement  hypothesis^ 
and  still  others,  what  is  called  a  crystallization  hypothesis — none  of  which 
is  entitled  to  further  notice  here. 


DESIGN  OF  THE  HISTORY. 

The  Five  Books  of  Moses  are  to  be  regarded  not  as  disconnected  frag- 
ments, but  as  one  work  in  five  volumes,  or  parts,  having  for  its  end  not 
the  history  of  the  world,  but  of  the  theocracy,  with  its  origia,  laws,  and 
institutions ;  serving,  also,  as  national  annals,  for  the  church  and  the 
state.  God — the  people  of  God — the  law  on  Sinai — the  Promised  Land — ■ 
are  closely  connected  ideas  in  the  structure  of  the  history.  Creation  and 
Redemption  are  not  separate,  but  allied  facts.  It  is  the  God  who  created 
the  world  who  is  the  God  of  the  Hebrew  nation,  and  He  has  revealed  Him- 
self in  nature  and  in  grace,  the  same  God.  The  First  Adam  is  a  precursor 
and  figure  of  the  second  Adam.  Noah  and  Abraham  are  heads  of  the  hu- 
man family.  But  the  latter  is  head  of  the  chosen  race — as,  also,  is  Christ 
the  Father  of  the  faithful.  Moses  was  the  Mediator,  and  Lawgiver,  and 
Prophet  of  the  chosen  people,  as  Jesus  Christ,  also,  is  in  a  higher  sense. 
Hence,  the  great  leading  facts  here  narrated  are  elementary  to  the  whole 
system  of  revealed  religion. 

The  object  of  the  Pentateuch  is  to  show  how  God  dealt  with  the  human 
family  in  His  covenant  relations — through  Adam,  Noah,  and  Abraham, 
leading  to  the  separation  of  a  chosen  covenant  people — to  whom  He  gives 
laws  and  institutions,  with  reference  to  their  establishment  in  a  Land  of 
Promise  for  the  best  working  of  that  peculiar  economy — and  all  in  order 
to  the  coming  of  "the  promised  seed,"  and  the  consummation  of  the 
church  as  "  Abraham's  seed,  the  heirs  according  to  the  promise." 

"  This  is  the  clew  to  all  those  curious  insertions  and  omissions  which 
\iave  astonished  and  perplexed  mere  historians."    The  five  great  names 


Kxxviii  INTRODUCTION. 

whicli  mark  the  progress  of  tlie  history  in  Genesis,  and  aromid 
which  it  clusters,  are  Adam,  Noah,  Abraham,  Isaac,  and  Jacob.  The 
great  corresponding  items  in  the  history  are  the  Creation  and  Fall, 
the  Flood,  the  Covenant,  the  sacrifice  of  the  Covenant  Son,  and  the  bond- 
age in  Egypt.  Adam,  Noah,  and  Abraham  appear  as  three  successive 
heads  of  the  human  family.  The  last  of  these  three,  however,  is  rather 
the  father  of  the  faithful,  and  his  son,  Isaac,  is  the  covenant  son— the  per- 
sonal type  of  the  great  covenant  sacrifice.  There  is  a  Messianic  prophecy 
belonging  to  each  of  the  three  head  persons  and  periods  just  named,  while 
Isaac  is,  himself,  the  Messianic  promise  of  the  covenant  son,  the  New  Tes- 
tament Isaac,  here  "  received  from  the  dead  in  a  figure."  Heb.  xi.  19.  See 
chapter  xii. 

CHRONOLOGY. 

The  chronology  of  the  Old  Testament  has  a  great  importance  in  view 
of  certain  scientific  questions,  much  agitated  among  scholars  of  our  day. 
It  is  founded  very  much  on  the  genealogies,  and  these  are  invested  with 
some  uncertainty.  The  Hebrew  text  gives  the  shortest  chronology — while 
the  Septuagint  and  the  Samaritan  extend  the  periods.  For  exa.m-ple—f)'om 
the  creatioji  to  Abram's  departure  out  of  Haran,  the  Hebrew  gives  2023 
years  ;  the  Septuagint  gives  3279  years  ;  the  Samaritan  gives  2324  years. 

The  common  Hebrew  reckoning  dates  the  creation  at  3760  B.  C.  The 
more  commonly  received  computation  is  that  of  Usher,  which  is  4004  B.  C. 
The  chronology  in  the  margin  of  our  English  bibles  cannot  be  said  to  be  a 
matter  of  faith,  so  much  as  of  opinion  ;  and  it  is  open  to  investigation  and 
possible  correction,  at  least,  in  some  of  the  details. 

From  such  data  Moses  is  sometimes  charged  with  blunders  which  do 
not  belong  to  him,  nor  to  the  Inspired  Volume.  The  events  which  he  re- 
cords are  not  always  given  in  chronological  order,  and  from  overlooking 
this  fact  mistakes  have  occurred  among  chronologers. 

The  longer  chronology  advocated  by  Hales  makes  the  creation  5411  B.  C; 
and  that  by  Jackson,  5426  B.  C;  while  some,  as  Bunsen,  have  arrived  at 
fabulous  figures. 

In  the  modern  controversies  on  this  subject  some  would  set  us  quite 
afloat,  by  utterly  discarding  the  received  chronology.  There  is  a  possibil- 
ity that  the  genealogies  prior  to  Abram  have  been  condensed  by  Moses,  as 
Matthew  has  confessedly  condensed  the  genealogy  of  our  Lord.  But  the 
New  Testament  confirms  the  reckoning  which  makes  "  Enoch  the  seventh 
from  Adam,"  (Jude,  vs.  14,)  and  there  would  seem  to  be  little  margin  for 
any  very  important  difierence  in  the  results. 

Much  speculation  and  discussion  has  been  raised  by  the  fabulous  figures 
of  the  Egyptian  and  Babylonian  chronology.  But  the  result  of  most  care- 
ful research  is,  that  according  to  the  Egyptian  system,  after  we  have 


INTRODUCTION.  xxxis 

stricken  off  the  dates  of  gods  and  demigods,  Menes,  the  first  Egyptian 
king,  takes  the  throne.  We  have  only  an  excess  of  about  two  thousand 
years  at  utmost  to  account  for,  in  what  is  plainly  the  historical  period. 
In  the  Babylonian  system,  similarly  viewed,  we  find  the  chronology  ex- 
tending to  2458  years  B.  C.  But  in  the  former  case,  Manetho  himself 
reduced  his  list  of  da  tes  by  one  thousand  five  himdred  years,  which  would 
leave  the  diflerence  but  a  few  hundred  years  at  most ;  Menes,  the  first 
historic  date,  being  2660  B.  C,  in  the  view  of  some  of  the  most  eminent 
Egyptologists.    (See  BawUnson's  Hist.  Ev.) 

HarHs  says  :  "  Tho  different  dates  assigned  to  the  period  from  the  Fall 
to  the  Flood,  give  an  extreme  difference  of  1142  years,  (or  between  Peta- 
vius  and  Hales,  1428  years.)"  He  adds,  "  I  adopt  the  chronology  of  the 
Septuagint,  which  is  that  of  Josephus,  as  exhibited  substantially  by  Vos- 
sius,  Jackson,  Hales,  and  Russell.  I  do  this  on  the  evidence  there  is  that 
the  chronology  of  the  Bible  was  corrupted  by  the  Jews  (as  to  the  ages  of 
the  patriarchs  at  the  birth  of  their  eldest  sons,)  in  order  to  vut  hack  the 
dial  of  time  for  the  coming  of  the  Messiah — leaving  it  to  be  inferred  that 
the  computation  of  the  Septuagint  is  the  true  transcript  of  the  original 
Hebrew  chronology.  This  reckoning  makes  the  deluge  to  have  occurred 
A.  M.  2256 ;  a  difference  of  600  years  in  this  period,  from  the  commonly 
received  reckoning.    (See  Patriarchy,  page  32,  note.) 

An  eminent  modern  authority,  {Poole,  in  Smith's  Bib,  Diet.,)  contends  for 
the  long  chronology  on  specified  grounds,  and  adopts  1652  B.  C.  as  the 
most  satisfactory  date  of  the  Exodus ;  and  that  of  the  Flood,  as  3099,  or 
3159  B.  C,  and  that  of  the  Creation  as  5361  or  5421  B.  C— the  outside  fig- 
ure being  1,417  years  longer  than  the  commonly  received  date. 

The  difference  between  the  short  reckoning  of  Usher  and  the  longest 
above  named,  (not  speaking  of  Bunsen,  who  arbitrarily  claims  10,000 
years,)  is  found  altogether  prior  to  the  date  of  Solomon's  temple.  Here 
the  extremes  agree  very  nearly.    He  gives  a  tabular  view  : 

Hales. 

Creation 5411  b.  c. 

Flood 3155     " 

Abram's  departure  from  Haran. . . .  2078     " 

Exodus 1648     " 

Solomon's  temple 1027     " 

Hales,  we  see,  would  make  the  Creation  1407  years  older,  and  the  Flood 
807,  and  the  Exodus  167,  older  than  the  received  dates. 

KaliscJi  makes  the  Creation  to  date  4160  B.  C,  thus :  "As  the  departure 
of  the  Hebrews  from  Egypt  took  place  1491  B.  C,  and  the  uninterrupted 
numbers  of  Genesis  place  this  event  in  the  2669th  year  after  the  Creation, 
the  first  year  of  the  Christian  era  is  the  4160th  year  of  the  world,"  (p.  vii., 
riii.)    He  makes  the  sojourn  of  Israel  in  Egypt  to  have  been  430  years, 


Jackson. 

Usher. 

5426  B.  c. 

4004  B.  c. 

3170  " 

2348  " 

2023  " 

1921  " 

1593  " 

1491  " 

1014  " 

1012  " 

xl  INTRODUCTION. 

Instead  of  215.  B.  8  Poole  makes  it  215.  The  more  received  modem  reck- 
oning places  the  Creation  at  4102  B.  C.  According  to  this  scheme  a  very 
convenient  arrangement  for  memorizing,  is  presented  : 

I.  The  Antediluvian  Period — from  the  Creation  to  the  Flood,  A.  m.  1656. 

B.  c.  2446. 

II.  Period  of  the  Dispersion — from  the  Flood  to  the  Promise, 

or  Covenant,  430  years A.  m.  2086 

B.  c.  2016 

III.  The  Period  of  the  Patriarchs— from  the  Covenant  to  the 
Exodus,  430  years -. A.  M.  2516 

B.  c.  1586. 

IV.  The  Period  of  the  Wandering — from  the  Exodus  to  the 
Passage  over  Jordan,  40  years A.  m.  2556. 

B.  c.  1546. 

V.  The  Period  of  the  Theocracy.     The  Judges  from  Joshua 

to  Samuel,  450  years a.  m.  3006. 

B.  c.  1096. 

VI.  The  Period  intermediate  from  Samuel  to  David,  as  king, 

40  years a.  m.  3046. 

B.  c.  1056. 

VII.  The  Period  of  the  Monarchy — from  David  to  the  Baby- 

onish  Captivity,  450  years A.  M.  3496. 

B.  c.    606. 

VIII.  The  Period  of  the  Captivity — from  the  conquest  of 

Jadea  to  the  close  of  the  Canon  of  the  Old  Testament,  206  years,  a.  m.  3702. 

B.  c.    400. 

From  Malachi,  the  last  of  the  prophets,  to  Christ,  400  years. .  A.  M.  4102 

Some  noteworthy  parallels  are  found  in  these  figures.  We  have,  aftei 
the  Flood,  two  periods  of  430  years  each — then  a  minor  period  of  40  years 
— followed  by  two  periods  of  450  years  each,  with  an  interval  of  40  years, 
and  then  the  closing  period  of  400  years.  The  period  of  the  Dispersion 
is  equal  to  the  period  of  the  Patriarchs.  The  period  of  the  Theocracy  is 
equal  to  the  period  of  the  Mouarctiy.  And  the  period  of  the  Wandering, 
(between  the  patriarchal  and  the  theocratic  period,)  is  equal  to  the  period 
of  Interregnum — from  Samuel,  of  the  Judges,  to  King  David. 

About  midway  between  the  Creation  and  the  Incarnation 
stands  Abraham b.  c.  2016 

About  midway  between  Abraham  and  Christ  stands  King 
David B.  c.  1056. 


INTRODUCTION.  xli 


DAYS  OF  CREATIOJST. 

Tlie  question  liere,  at  tlie  threshold,  arises  as  to  the  length  of  the  creative 
ilavs.  (1.)  We  do  not  require  any  longer  period  than  the  twenty-four-hour 
days  on  the  ground  of  any  impossibility  with  God  to  do  the  work  within  thio 
shorter  time.  We  can  only  inquire,  how  is  it  revealed  that  God  proceeded  in 
the  creation  ?  (2.)  Neither  can  we  so  interpret  Scripture  by  science  as  to  set 
science  above  the  Scripture.  True  science  and  Scripture  are  the  harmo- 
nious records  of  the  one  only  God,  and  they  throw  light  upon  each  other. 
(3.)  Neither  are  we  to  allow  that  to  be  true  science,  which  is  only  "  science 
falsely  so  called," — full  of  its  " oppositions" — whose  aim  is  plainly  to  deny 
the  Divinely  inspired  word.  (4.)  Whatever  is  really  science — something 
positively  known — we  can  always  welcome,  as  an  auxiliary  to  our  investi 
gations  of  the  truth ;  for  truth  is  one,  always.  While  we  have  no  right  to 
look  to  the  Scripture  as  the  text-book  of  science,  we  find  that  there  is 
here  no  contradiction  of  science,  and  that  Scripture  and  science  can  be  ex- 
plained in  harmony. 

(1.)  It  must  be  borne  in  mind  that  it  is  not  nature  which  creates,  but 
God  who  creates  nature.  (2.)  It  is  not  to  be  supposed  that  the  work  of 
creation  was  itself  according  to  the  laws  of  nature  as  we  see  them  now  ia 
operation.  The  creative  work,  as  it  originated  those  laws,  so  it  must  have 
been  superior  to  them,  rather  than  subject  to  them.  Nature's  laws,  as  we 
call  them,  are  simply  God's  ordinary  modes  of  operation.  Creation  was 
His  extraordinary  work,  setting  those  laws  in  their  course.  We  must  be- 
ware of  so  tjang  the  creative  power  to  the  processes  of  nature  as,  in  efiect, 
to  make  nature  the  Creator — for  this  would  be  to  make  nature  the  creator 
of  herself — to  deify  nature,  and  undeify  God.  (3.)  If  the  creative  wort 
was  thus  necessarily  above  nature,  then  we  know  not  how  it  was  carried 
on,  except  as  we  are  here  informed  by  Divine  revelation.  Science  cannot 
Lnform  us.  It  can  only,  at  most,  confirm  the  sacred  record.  Our  first 
business,  therefore,  is  with  the  simple  text  of  Scripture.  (4.)  On  this 
very  subject  the  New  Testament  speaks,  and  declares  that  here,  in  regard 
to  this  Mosaic  narrative,  is  a  leading  call  for  faith — and  that  only  hy  fcdfh 
can  we  understand  it.  It  is  not  that  by  understanding  we  believe, — but 
"  through  faith  we  understand,  that  tlie  worlds  {aiuveg — the  historic  ages,  or 
eeons  including  time  and  space,)  were  framed,  (or  fitted,)  hy  the  word 
'  of  Ood — so  that  not  out  of  things  phenomenal,  were  the  things  which  are 
seen  made,"  Heb.  xi.  3. 

Of  this  first  chapter  of  Genesis,  there  are  three  principal  interpretations 
(I.)  That  the  first  verse  is  a  mere  heading,  or  summary  of  the  n^jTative 
— stating  in  brief  and  general  terms  what  is  detailed  in  the  rest  of  the 
ihapter.    Some,  however,  understand  that  verse  1,  records  simply  the  ere- 


xlii  INTRODUCTION. 

ation  of  tlie  materials  out  of  wliicli  the  heavens  and  earth  were  perfecteG 
afterwards ;  and  that  this,  along  with  the  creation  of  light  was  the  work 
of  the  first  day — that  the  creation  of  the  material  universe  was  completed 
within  six  natural  days,  and  that  this  was  about  six  thousand  years  ago 

(II.)  A  second  view  is,  that  the  first  verse  relates  the  creation  of  the  heav- 
enly bodies  along  with  our  earth — " the  heavens  and  the  earth" — far  back 
'*in  the  beginning," — that  nothing  is  here  revealed  as  to  the  age  of  our 
globe — that  verse  2,  tells  us  of  a  chaos  in  which  the  earth  was  found  at 
the  beginning  of  the  creative  week — that  between  verses  1  and  2  is  ample 
room  for  all  the  strata  and  fossils  which  geology  discovers,  while  the  record 
here  is  of  the  Almighty  fiats  which  formed  "  the  heavens  and  the  earth, 
which  are  now,"  (2  Peter,  iii.  7,)  in  six  successive  days,  from  morning  to 
evening 

III.  A  third  view  is,  that  the  days  are  periods  of  indefinite  duration. 

IV.  Quite  another  theory  is  that  the  narrative  is  poetic.  But  this  is 
plainly  a  shift  for  a  summary  avoidance  of  the  difficulties. 

Y.  Still  another  theory  is,  that  the  record  here  is  of  a  vision,  in  which 
Moses  was  given  to  see  a  panorama  of  the  creation — that  it  was  made  to 
pass  before  him  during  six  days,  or,  as  if  it  were  a  six  days'  work,  when  it 
was  not.  But  this  is  i)Ositively  contrary  to  the  plain  Scripture — that  "  in 
six  days  the  Lord  made  heaven  and  earth,"  etc. — not  that  He  made  Moses 
see  it  as  if  it  had  been  a  six  days'  work.  This  is  too  visionary  to  notice 
further.  Besides,  the  revelation  of  past  events  by  a  vision  is  without  a 
parallel  in  the  Bible. 

We  cannot  be  held  bound  to  reconcile  the  Mosaic  account  with 
either  one  of  these  theories  at  the  demand  of  science,  since  science,  so 
called,  has  different  theories,  and  is  not,  by  any  means,  decided  upon  either. 
Neither  can  we  tie  the  Scripture  to  our  theories.  We  can  listen  to  the 
teachings  of  true  science,  and  note  what  light,  if  any,  is  thrown  upon  the 
interpretation  of  the  word. 

I.  If  we  adopt  the  first  view  we  must  believe  that  God  created  the  strata 
of  the  earth  with  all  the  fossils  imbedded,  (as  we  find  them  prior  to  the 
appearing  of  man,)  and  that  this  was,  perhaps,  as  "  an  archetype  of  natural  * 
forms," — and  a  distinct  department  of  creation.  We  can  scarcely  suppose 
that  the  vegetable  and  animal  tribes,  now  found  in  fossils,  existed,  died, 
and  were  embedded  in  the  rocky  formations  within  three  or  four  days  of 
wenty-four  hours.  We  can  understand  that  God  created  man  on  the 
Bixth  day,  and  all  the  animal  tribes  in  this  system  to  which  man  belo»igs 
•—full  grown,  and  without  parentage — and  that  the  first  man,  and  all  the* 


INTKODUCTION.  xluJ 

various  Bpecies  of  animals  were  created  as  tliey  would  have  been  if  tliey 
had  coine  to  maturity  by  the  present  processes  of  infancy  and  growth.  Se 
we  can  understand  the  miracle  of  feeding  the  thousands — that  the  bread 
was  created  in  such  state  as  it  would  have  been  if  it  had  been  made  by 
the  ordinary  mode — all  the  loaves  for  the  five  thousand  like  the  five  loaves, 
if  you  please.  And  as  the  creation  here  recorded  is  miraculous,  there  can 
be  no  objection  from  any  impossibility  on  the  part  of  God.  All  the  strata 
and  fossils  imbedded  therein  could  have  been  produced  by  the  Almighty 
fiats,  as  if  they  had  been  ages  in  forming.  Nor  can  it  be  objected,  that 
this  would  have  been  a  deception,  any  more  than  in  case  of  Adam's  crea- 
tion, or  that  of  the  miraculous  bread — nor  any  more,  indeed,  than  it  would 
be  a  deception  to  write  the  word  "  day  "  in  the  narrative,  when  a  period  of 
ages  was  meant.  The  one  is  a  question  of  the  imrlxr-record ;  the  other  of 
the  word-record.    This  theory  is  possible,  but  not  probable. 

But  there  seem  to  be  sufficient  grounds  for  preferring  the  second  view. 

II.  If  we  hold  this  view  we  must  understand  that  verse  1  reveals  a  cre- 
ation out  of  nothing,  far  back  "  in  the  beginning  "  anterior  to  this  six 
days'  work — that  this  latter,  alone,  is  detailed  by  Moses  here ;  and  that 
this  is  a  creation  and  formation  in  reference  to  man,  comprising  a  system 
of  the  vegetable  and  animal  world  belonging  to  man — that  the  old  world 
is  here  noted  as  being  cTiaos,  with  no  account  of  its  previous  conditions  or 
furniture — that  for  these  we  are  left  to  the  loo^rk-recordj  in  the  strata  and 
fossils  of  the  earth's  foundations.  Accordingly,  we  have  nothing  to  do 
with  the  geological  records  in  interpreting  the  Mosaic  narrative. 

This  view  is  not  a  mere  shift  for  avoiding  scientific  difficulties.  It  was 
held  by  Augustine,  Theodoret,  etc.,  fourteen  centuries  ago,  and  is  now  the 
view  most  commonly  received  among  students  of  the  Word. 

According  to  this  view  we  understand  that  the  natural  day  is  spoken  of 
by  the  historian,  who,  therefore,  defines  and  limits  it,  by  evening  and 
morning.  To  object  that  no  natural  day  as  yet  existed  before  the  fourth 
day,  when  the  sun  was  "  set  (appointed) /(9r  days,"  (verse  14,)  is  no  objection 
to  the  record — for  sun  and  moon  do  not  make  the  day  or  night,  they  only 
govern  it,  and  mark  it.  The  day  was  known  to  the  historian,  and  he  so 
records  the  facts,  knowing  that  the  record  would  be  so  understood,  namely, 
that  "  there  was  evening,  and  there  was  morning — a  day — even  before  the 
Bun's  definite  appointment  in  this  capacity — and  that  it  was  God's  pleasure 
to  divide  the  work  into  that  time  which  should  be  known  as  a  week  of 
days.  Accordingly,  verse  1,  reveals  to  us  an  original  creation  of  the  heav- 
ens and  the  earth — the  material  universe — far  back  "  in  the  heginning,"  of 
which  we  have  here  no  further  account.  Then,  verse  2,  reveals  to  us  tho 
earth's  condition  as  chaos,  immediately  prior  to  the  six  days'  work — then, 
(verse  3,)  reveals  the  first  day's  work  in  tliis  creative  week.  We  may  leave 
geology  to  find  out  what  tribes  of  plants  and  animals  occupied  our  earth 


Xliv  INTRODUCTION. 

in  those  distant  ages,  prior  to  tliis  present  creation.  Tlio  narrative  of  fhe 
creative  week,  as  here  recorded,  accounts  fully  for  all  species  now  extant, 
but  lias  not  revealed  to  us  the  details  of  the  original  creation — whether 
of  the  heavenly  bodies,  or  of  the  fossils  which  are  imbedded  in  the  rocks. 
Accordingly,  we  find  that  the  waters  were  already  existing,  and  the  land, 
before  the  first  day's  work.  They  were  created  "  in  the  'beginning.'^  The 
term  "  evening  morning,"  (*ij?2i  "^rp)  is  used  in  Daniel  to  denote  the  day. 
Dan.  viii.  14. 

The  metaphorical,  or  poetieal  use  of  the  word  "  day "  is  not  to  be  ac- 
cepted in  so  plain  a  historical  statement.  A  day,  here,  means  a  day,  else 
we  are  much  misled  by  all  the  phraseology.  "  It  is  philologically  impossi- 
ble," says  the  learned  Hebraist,  KaUscIi,  "  to  understand  the  word  '  day '  in 
this  section,  in  any  other  sense  than  as  a  period  of  twenty-four  hours." 

There  are  passages  which  need  here  to  be  considered. 

1.  (Exodus,  XX.  11.)  "For  in  six  days  the  Lord  made  heaven  and  earth, 
the  sea,  and  all  that  in  them  is,  and  rested  the  seventh  day  :  wherefore  the 
Lord  blessed  the  Sabbath  day,  and  hallowed  it." 

It  should  be  noted  that  here,  in  the  Decalogue,  it  is  not  said  that  God 
created  the  heavens  and  the  earth  in  six  days,  but  "  in  six  days  the  Lord 
(Jehovah,)  made  heaven  and  earth."  The  verb  translated  "  made,"  is,  in 
the  Hebrew,  to  be  distinguished  from  the  verb  created.  The  latter,  as  we 
shall  show,  is  carefully  used  to  introduce  each  new  department  of  the  crea 
tive  work,  while  the  work,  as  a  whole,  detailed  by  Moses  from  verse  2  to 
the  end  of  chapter  I.,  is  rather  the  making,  or  forming  of  the  "  heaven  and 
earth,  the  sea,"  etc.,  as  specially  named  in  verses  8,  and  10,  and  spoken  of  as 
"  the  earth  and  the  heavens,"  (appertaining  to  it,  chapter  ii.  4.  Even  the 
great  reptiles,  (verse  21,)  and  man  himself,  (verse  27,)  in  reference  to  both 
of  which  the  term  to  create  is  used,  were  also  made,  fashioned  by  a 
Divine  fiat,  out  of  material  already  created  "  in  the  beginning."  This  dis- 
tinction throws  light  upon  the  remarkable  phrase  in  chapter  ii.  3,  4,  where, 
referring  to  the  whole  preceding  narrative  of  the  six  days'  work,  both 
words  are  used — "  all  His  work  which  God  created  and  made," — or,  liter- 
ally, created  to  make,  showing  a  distinction  between  what  was  creative  and 
what  was  only  formative. 

2.  Again.  2  Peter,  iii.  8,  referring  directly  to  this  very  question  of  time, 
as  to  the  creation  past,  and  to  the  consummation  future — charges  us :  "  Be- 
loved, be  not  ignorant  of  this  one  thing  that '  one  day,'  (Gen.  i.  5,)  is  with 
the  Lord  as  a  thousand  years  ;"  not  that  a  day  with  God  is  a  thousand 
years,  or,  was  so  in  the  creation,  but  that  one  day  is,  to  Him,  as  a  thou- 
sand years — serves  Him  as  if  it  were  a  thousand  years — and  that  this  is  of 
utmost  importance  to  be  known  and  considered  in  interpreting  the  record 
of  cieation.    And  so  in  history,  while  men  wonder  at  the  slow  progress  of 


INTRODUCTION.  xlv 

tilings,  "  a  thousand  years  are  to  Him  as  one  day,"  and  the  question  of 
time  is,  therefore,  no  limitation,  or  restriction,  of  God's  works  and  ways. 
So  Psalm,  xc.  4,  in  the  same  connection  with  the  creation. 

3.  In  chapter  ii.  3,  the  phrase  is  omitted,  "the  evening  and  the  morning 
were  the  seventh  day."  It  is  argued,  hence,  that  the  seventh  day  was  not 
finished,  and  is  yet  going  on.  But  (1.)  is  it  not  necessary  for  the  argTiment  in 
the  Decalogue  to  suppose  that  He  rested  throughout  the  seventh  day,  not 
merely  that  He  then  began  to  rest — nor  that  He  rested  at  the  dawn  of  the 
day,  and  thus  far  to  the  present  date,  since  that  would  not  be  an  argument 
for  our  resting  throughout  the  Sabbath  day  as  is  plainly  intended.  (2.)  K 
the  seventh  day  be  yet  unfinished,  how  can  we  arrive  at  the  length  of  the 
days  from  this  day,  of  which  some  six  thousand  years  have  already  passed  ? 
Can  it  be  a  day  of  millions  of  ages,  as  is  claimed,  for  the  other  days  ?  How 
can  it  even  be  said  that  God  rested  the  seventh  day — as  it  is  not  yet  an 
accomplished  fact — the  day  not  yet  being  finished  by  this  hypothesis. 

4.  The  commandment  gives  the  clear  impression  that  the  days  of  the 
creative  week  were  like  our  days — that  it  was  in  six  days  like  ours — that 
God  made  heaven  and  earth,  ("  the  heavens  and  the  earth  which  are  now," 
2  Peter,  iii.  7,)  and  that  He  rested  on  the  seventh  day,  and  made  a  Sabbath 
of  it  by  His  so  hallo v/ing  it  in  His  rest ;  and  that  this  day  of  God  was  the 
natural  day  which  we  understand  when  we  speak  of  the  Sabbath  day. 

It  is  argued  that  it  is  only  the  proportion  of  one  in  seven,  or  a  seventh 
portion  of  time  which  is  to  be  understood  as  hallowed,  and  claimed  as  Sab- 
batic by  the  Divine  example.  But,  in  order  to  this,  it  would  need  to 
be  proved  that  the  seventh  day,  which  such  suppose  to  be  not  yet  finished, 
and  of  unknown  duration,  is  equal  to  each  of  the  other  days,  and  one-sev- 
enth Gi  the  whole  creative  week.  But  this  equality  of  the  days  is  by  no 
means  provided  for,  according  to  the  geological  theory.  And  unless  we 
have  greatly  miscalculated  the  period  yet  remaining  to  the  end  of  time, 
there  will  not  be  found  any  such  duration  of  the  seventh  day,  (even  sup- 
posing it  to  be  yet  unfinished,)  as  will  answer  the  demands  of  the  geolog- 
ical school,  who  talk  of  ages  upon  ages  for  each  day  of  the  creation. 

5.  So,  also,  Hebrews,  iv.  4 :  "  For  He  spake  of  the  seventh  day  on  this 
wise.  And  God  rested  the  seventh  day  from  all  His  works."  This  seventh 
day  rest  is  here  referred  to  as  an  act  accomplished,  and  a  definite  period  past. 
And  the  argument  is  that  "  the  rest  of  God,"  here  spoken  of  in  the  He- 
brews, is  something  more  than  that  mere  seventh  day  rest  of  His — only 
foreshadowed  by  that — that  it  is  something  yet  to  be  experienced  by  be- 
lievers— a  glorious  future  of  rest  with  God.  So  the  Apostle  argues.  Wo 
find  Him  swearing  in  His  wrath  to  the  Israelites:  "If  they  shall  enter 
into  my  rest — although  the  works  were  finished  from  the  foundation  of 


xlvi  INTRODUCTION. 

tlie  "world," — and  although  the  seventh  day  rest  is  long  since  past.  Sc  Jesus 
said,  "  My  Father  worketh  hitherto"  (John,  v.  17,) — up  to  this  time— active 
in  all  the  universe — creating  and  upholding  it,  and  preserving  and  govern- 
ing all  His  creatures,  and  all  their  actions.     (See  John,  xiv.  10.) 

6.  The  theory  of  indefinite  periods  is  used  to  do  away  with  the  fiat  prin- 
ciple, and  resolves  the  creation  into  a  development  through  secondary 
causes.  But,  plainly,  the  Scripture  teaches  that  the  work  of  creation  wag 
not  by  natural  agencies,  but  by  preternatural  acts — not  by  processes  and 
operations,  but  by  "  the  word  of  God," — not  by  nature's  laws,  but  intro- 
ducing nature's  laws.  "  He  spake,  and  it  was  done  ;  He  commanded,  and 
it  stood  fast."  The  record  of  the  first  day's  work  is  simply,  "  God  said. 
Let  there  be  light,  and  there  was  light."  Could  this  be  meant  to  convey 
to  us  the  impression  that  instead  of  any  fiat  of  the  Almighty,  on  the  first 
day,  there  was  a  gradual  coming  forth  of  light,  through  secondary  causes, 
during  millions  of  years  ?  "  God  commanded  the  light  to  shine  out  of 
darkness,"  (2  Cor.  iv.  6.)  This  error  is  especially  aimed  at,  and  guarded 
against  by  Peter,  though  the  theory  claims  to  be  so  scientific,  "  For  this 
they  willingly  are  ignorant  of,  that  by  the  word  of  Ood  the  heavens  were 
of  old,  and  the  earth  standing  (consisting,  or  subsisting,)  out  of  (the)  wa- 
ter and  in  (through,  between,  by  meanS  of,)  {the)  water,  (above  and  be- 
neath :)  Whereby,  (or  hy  means  of  which  waters,  above  and  beneath)  the 
world  (the  kosmos)  that  then  was,  perished.  But  the  Heavens  and  the 
Earth  which  abe  now,  by  the  same  word  are  kept  in  store,"  etc.  This 
perishing  of  the  old  world,  (or  kosmos,  including  the  old  heavens  and 
earth,  as  distinct  from  those  now,)  by  means  of  waters,  may  refer  to  the 
destruction  of  our  planet  which  left  it  chaos,  covered  with  the  deep,  or 
abyss,  of  waters,  and  even  more  strikingly  than  to  the  destruction  at  the 
Deluge.  This  passage  brings  strongly  to  view  the  essential  point  that  the 
creation  was  on  "the  fiat  principle," — "by  the  word  of  God," — an'l  then 
we  see  that  the  hea'dens  and  the  earth  which  are  now,  await  a  destruction  by 
fire,  like  that  original  destruction  by  water ;  to  be  followed  by  a  new  heav- 
ens and  a  new  earth,  (Isa.  Ixv.,  Rev.  xxi.)  The  geologists  who  hold  to  a 
partial  deluge,  will  surely  not  contend  that  it  is  a  deluge  of  only  a  part 
of  the  earth  by  fire  that  is  revealed  by  Peter.    (2  Peter,  iii.  5-8.) 

7.  A  crowning  passage,  (Heb.  xi.  3,)  sets  forth  the  special  call  for  faith 
in  this  very  matter  of  the  Mosaic  record.  As  if  referring  to  the  natural 
tendency  to  exalt  reason  above  faith,  and  science  above  the  Scripture  in 
this  department,  the  apostle  notes,  first  of  all,  this  sphere  of  faith  as  that 
in  which  we  lead  the  procession  of  patriarchs  and  heroes  of  the  Old  Tes- 
tament. "TnnouGH  Faith  we  understand — perceive,  (he  says  not 
through  imderstanding  we  believe,) — that  the  worlds,  (the  a)ons,  the  historic 
ages,  including  time  and  space,)  were  framed,  (fitted,  adjusted,)  hy  the  word 


INTRODUCTION.  xlvL 

Gf  God,  so  that  the  things  which,  are  seen,  were  made,  7iot  out  of  things  phe- 
nomenal." The  call  is  for  faith.  The  doctrine  is  that  this  is  a  sphere  for 
heroic  faith,  rather  than  for  science  and  reason.  The  question  is  of 
*'  aeons,"  and  it  is  here  revealed  that  the  03ons  were  fitted,  prepared  bj  the 
icord  of  God.  The  question  is  of  "phenomena,"  and  the  teaching  is,  that 
the  creation  was  not  out  of  things  phenomenal — not  out  of  phenomena. 

As  to  the  records  of  the  strata,  Huxley  admits  that  "  supposing  even 
the  whole  surface  of  the  earth  had  been  accessible  to  the  geologist,  and 
man  had  had  access  to  every  part  of  the  earth,  and  had  made  sections  of 
the  whole,  and  put  them  all  together,  even  then  his  record  must  of  neces- 
sity be  imperfect." — {Origin  of  Species,  page  37.) 

And  he  adds :  "  It  is  only  about  the  ten  thousandth  part  of  the  acc^jsibla 
portions  of  the  earth  that  has  been  examined  properly,  and  three-fift}i.8  of 
the  surface  is  shut  out  from  us  because  it  is  under  the  sea."     (Page  38.) 

(III.)  It  is  claimed  that  science  has  positively  decided  in  favor  of  the  days 
of  indefinite  periods ;  and  that  no  other  interjpretation  is  consistent  with 
scholarly  views,  or  abreast  of  the  time.  But  geological  science  is  less  and 
less  satisfied  with  this  concession.  The  order  of  the  creation,  as  here  given, 
is  disputed — and  the  long  periods  are  used  to  favor  a  notion  of  pre-Adamic 
man,  and  a  theory  of  development  that  would  push  the  creative  fiat  far 
back  out  of  view,  and  enthrone  impersonal  nature  in  the  place  of  the  per- 
sonal God.  "  No  attempt  which  has  yet  been  made  to  identify  these  six 
periods  of  the  Mosaic  days  with  corresponding  geological  epochs  can  ba 
pronounced  satisfactory." — {Smith's  Bib.  Dictionary) 

Some  would  place  the  whole  of  the  primary,  secondary  and  tertiary  for- 
mations, with  their  flora  and  fauna,  within  the  first  two  days,  instead  of 
"in  the  beginning."  So  Dr.  McCaul,  and  he  adds  :  "  The  impossibility  of 
identifying  the  six  days  of  the  Mosaic  record  with  the  periods  of  Geology, 
is  evident  from  the  fact  that  of  the  work  of  two  days  in  the  Mosaic  account. 
Geology  knows  nothing,  and  Astronomy  nothing  certain — namely,  that  of 
the  first  day  and  the  fourth  day."  Indeed,  to  those  who  have  no  theory  to 
establish,  it  is  apparent  that  they  (the  Mosaic  days  and  the  geologic  periods,) 
— do  not  agree,  neither  is  it  necessary  that  they  should. — {Aids  to  Faith, 
p.  250.) 

Geology  speaks  doubtfully  as  to  the  precedence  of  animals  or  vegetables, 
in  the  order  of  creation.  Nearly  all  eminent  geologists  admit  that  there 
have  been  successive  creations  corresponding  with  successive  conditions  of 
the  earth  :  creatures  having,  all  along,  been  created,  such  as  could  live 
and  enjoy  life  upon  its  surface.  There  have  been  found  the  plainest  marks 
of  these  destructive  catastrophes,  and  of  the  reappearance  of  living  organ- 


xlviii  INTRODUCTION. 

isms  in  multitudes  after  sucli  destruction,  and  all  caused  by  the  8iiccessi\  e 
throwing  up  of  earth's  various  mountain  chains. 

Geological  phenomena,  so  far  as  they  depend  on  mechanical  agencies, 
require  for  their  manifestation  and  accomplishment,  both  force  and  time. 
They  depend  on  the  combined  effect  of  both.  If  a  large  effect  is  to  be  ac- 
counted for,  the  time  may  be  sup^DOsed  to  be  short,  if  the  force  be  great. 
The  gigantic  and  rapid  operations  of  nature,  in  the  older  geological  periods, 
are  to  be  taken  into  account,  as  in  the  more  recent  periods,  the  force 
of  glacial  agencies,  lately  discovered,  amply  illustrates.  The  idea  of  a 
uniform  action  and  operation  of  natural  causes  from  the  beginning,  must 
clearly  be  abandoned.  The  elements,  therefore,  of  this  wonderful  problem 
are  time  and  force — the  former  to  be  reckoned  according  to  the  unknown, 
but  mighty  workings  of  the  latter.  Time,  even  millions  of  years,  could 
not  have  excavated  the  valleys  through  which  certain  rivers  -flow — accord- 
ing to  the  present  operation. — (See  'Whewdl,  and  Edinb.  Bev.,  July,  186S.) 

The  choice  of  diflBculties  between  the  second  and  third  views  is  thus 
stated  by  Prof.  Dana,  most  favorably  for  the  geological  interpretation : 
"  Accepting  the  account  in  Genesis  as  true,  the  seeming  discrepancies  be- 
tween it  and  geology  rest  mainly  here.  Geology  holds,  and  has  held  from 
the  first,  that  the  progress  of  creation  was  mainly  through  secondary 
causes,  for  tlie  existence  of  the  science  presupposes  this.  Moses,  on  the 
contrary,  was  thought  to  sustain  the  idea  of  a  simple  fiat  for  each  step. 
Grant  this  first  point  to  science,  and  what  further  conflict  is  there  ?  The 
question  of  the  length  of  time,  it  is  replied.  But  not  so.  For  if  we  may 
take  the  record  as  allovring  more  than  six  days  of  twenty-four  hours,  the 
Bible  then  places  no  limit  to  (the)  time.  The  question  of  the  days  and 
periods,  it  is  replied  again.  But  this  is  of  little  moment  in  comparison  with 
the  first  principle  granted.  Those  Avho  admit  the  length  of  time,  and 
stand  upon  days  of  twenty-four  hours,  have  to  place  geological  time  before 
the  six  days,  and  then  assume  a  chaos  and  reordering  of  creation  on  the 
six  day  and  fiat  principle,  after  a  previous  creation  that  had  operated  for  a 
long  period  through  secondary  causes.  Others  take  days  as  periods,  and 
thus  allow  the  required  time,  admitting  that  creation  was  one,  in  progress, 
a  grand  whole — instead  of  a  first  creation  excepting  man  by  one  method — 
and  a  second,  icith  man  by  the  other.  This  is  now  the  remaining  question 
between  the  theologians  and  geologists — for  all  the  minor  points,  as  to  the 
exact  interpretation  of  each  day,  do  not  affect  the  general  accordance  or 
discordance  of  the  Bible  and  science." — {Bib.  Repos.,  1856.) 

In  answer  to  this  statement  of  Prof.  Dana  we  would  say  : 

1.  That  "  the  fiat  principle  "  is  precisely  that  which  cannot  be  given  up 
for  any . principle  oi  "secondary  causes."    The  Scrifiture  is,  everywhere, 


INTRODUCTION.  xlix 

most  explicit  ir  declaring-  tliat  "  hy  the  icord  of  Jeliovali  the  heavens  wera 
made,"  etc.     "  By  the  word  of  God  the  heavens  were  of  old,"  etc. 

2.  This  same  is  true,  also,  of  the  original  creation,  "  in  the  beginning ;" 
and  we  need  not  suppose,  according  to  our  theory,  that  it  "operated 
through  secondary  causes,"  any  more  than  the  present  creation — the  crea- 
tion, in  either  case,  having  originated  those  laws,  by  which  Pvll  physical 
agencies  proceeded — according  to  the  constitution  and  course  of  nature. 
Hugh  Miller  has  plainly  shown  that  every  different  kind  of  existence,  ani- 
mate or  inanimate,  must  be  the  result  of  a  direct  fiat  of  the  Creator— and 
that  "  nothing  higher  can  possibly  be  produced  by  anything  lower  in  kind." 
—{Teat,  of  the  Bocks.) 

Kurtz  argues  against  the  geological  interpretation  as  follows : 
1.  "It  is  evident  that  Scripture  describes  the  creative  days  as  natural 
and  ordinary  days,  (having  morning  and  evening,  light  and  darkness,) 
wlule  in  order  to  identify  the  geological  with  the  Biblical  creation  it  is 
necessary  to  represent  them  as  periods  of  '  Divine  duration,'  each  compris- 
ing thousands,  nay,  perhaps,  'millions  of  terrestrial  years.' 

3.  "  It  is  evident  that  we  read  only  of  one  general  inundation  within  the 
six  creative  days,  (Gen.  i.  2-10,)  to  which,  on  the  third  day,  bounds  were 
assigned  which  were  not  to  be  passed  till  the  flood.  But  the  above  theory 
requires  that  we  should  suppose  a  number  of  inundations  to  have  taken 
place  in  order  to  account  for  the  numerous  secondary  and  tertiary  stratifi- 
cations which  are  thought  to  have  occurred  during  the  fifth  and  sixth  days. 

3.  "  Scripture  plainly  states  that  the  moimtains  of  the  earth  existed,  at 
any  rate,  on  the  third  day.  But  this  theory  requires  us  to  believe  that 
the  secondary  and  tertiary,  if  not  the  primary  strata  and  rocks,  had  becxi 
formed  on  the  fifth  and  sixth  days. 

4.  "  Scripture  plainly  teaches  that  plants  only,  and  not  animals  of  any 
kind,  were  created  on  the  third  day,  and  animals  only,  but  not  trees  and 
plants,  on  the  fifth  and  sixth  days.  But,  according  to  this  theory,  these 
Biblical  are  the  same  as  the  Geological  periods  of  which  each  has  both  its 
plants  and  animals. 

5.  "  It  is  evident  that  the  six  days'  narrative  here  only  speaks  of  three 
periods  of  organic  creation,  while  Geology  recounts  as  many  as  there  are 
stratifications.  Yet  the  above  theory  identifies  the  Biblical  with  the  Geo- 
logical creation. 

6.  "  Lastly,  it  is  plain  on  the  one  hand  that  the  flora  and  fauna  of  the 
primeval  world  had  perished  tefore  man  appeared — and  hence,  could  not 

VOL.  I.  3 


1  INTRODUCTION. 

have  been  destined  to  continue  along  with  man  on  the  earth — and,  on  the 
other  hand,  that  according  to  the  'clear  and  unequivocal  statements  of 
Scripture,  the  flora  and  fauna  created  during  the  six  days  were  created  for 
man,  and  destined  to  continue  on  earth  along  with  him.  Yet  the  above 
theory  confounds  these  two  kinds  of  flora  and  fauna." — {Introduction  to 
Kurtz's  History  of  the  Old  Covenant) 

And  the  literal  view  exalts  our  estimate  of  the  week  and  of  the  Sahbath, 
that  God  actually  made  the  present  heavens  and  earth  in  six  days,  and 
actually  rested  on  the  seventh  day  ;  and  blessed  and  hallowed  the  Sabbath 
day  for  us — not  by  any  flction,  nor  according  to  any  forced  construction, 
but  as  a  hona  fide  pattern  for  us,  and  as  the  foundation  of  the  statute  in  the 
Decalogue  for  a  permanent  obligation  as  long  as  weeks  and  days  shall  last. 

Nor,  does  this  at  all  interfere  with  our  exalted  estimate  of  the  immense 
Geological  ages  preceding,  (as  indicated  by  the  rocks,)  which,  as  we  have 
suggested,  may  have  really  belonged  to  six  immense  periods — and  of 
which  this  six  days'  work  is  but  an  after  hint — introducing  the  human 
period.  The  develoi^ment,  here,  is  not  of  one  animal  species  from 
another,  but  it  is  a  gradual  unfolding  and  development  of  creation, 
according  to  God's  plan  of  progression,  from  the  lower  to  the  higher  forms 
and  orders,  culminating  in  man. 

To  this  view  it  is  objected  that  Geology  shows  no  such  break  in  the  con- 
tinuous chain  of  organic  life  as  this  chaotic  period  would  require,  but  that 
all  the  different  tribes  of  the  vegetable  and  animal  world  have  been  grad- 
ually introduced  in  one  unbroken  succession,  connecting  the  present  with 
the  pre-Adamic  periods.  But  in  answer  to  this  objection  it  is  declared  to  be 
well  established  that  the  tertiary  period  was  closed  by  such  a  catastrophe 
as  this  record  calls  for  in  verse  3.  Archdeacon  Pratt  quotes  to  this  effect 
from  the  Paleontology  of  M.  d'  Orbigny — that  "  between  the  termination 
of  the  tertiary  period  and  the  beginning  of  the  recent,  or  human  period, 
there  is  a  complete  break."  Other  such  breaks  answering  to  other  chaotic 
periods  are  indicated — followed,  as  Prof.  Huxley  admits,  by  "  the  seemingly 
sudden  appearance  of  new  genera  and  species."  But  these  he  attempts  to 
account  for  by  migration.  Yet,  these  new  organisms  are  plainly  of  ad- 
vanced creatures — showing  a  progress  in  the  order  of  creation,  and  thus 
proving  new  creations  to  supply  the  place  of  those  destroyed  by  these  con- 
vulsions of  the  chaotic  periods. 

But  it  may  be  inquired,  how  frhis  theory,  which  supposes  death  to  have 
been  at  work  among  the  animal  tribes  prior  to  the  fall  of  man,  consists 
with  the  Scriptural  account  of  the  introduction  of  death  by  the  fall  ? 

But  it  will  be  observed.  1.  That  the  curse  denounced  death  upon  mai? 
<*B  the  consequence  of  the  Fall.    "  Thou  shalt  surely  die." 

3.  The  passages  referring  to  the  introduction  of  death  have  reference  to 


INTRODUCTION.  i 

hnnian  deatli.  "  By  one  man  sin  entered  inta  the  world,  and  death  by 
Bin ;  and  so  death,  passed  upon  aM  men,  for  that  all  have  sinned,"  Romans, 
V.  12.  "  For  since  by  man  came  death,  by  man  came  also  the  resurrection 
of  the  dead," — where  the  resurrection  shows  that  man,  and  not  the  lower 
tribes,  are  referred  to.  "  As  in  Adam  all  die,  etc.  But  every  man  in  his 
own  order,"  (1  Cor.  xv.  21.) 

3.  May  not  Adam  have  known  something  of  death  among  the  lower 
animals  before  the  Fall,  in  order  to  understand  something  of  death  aa 
denounced  against  transgression?  Besides,^  the  anatomical  structure  of 
carnivorous  animals  shows  that  they  must  always  have  lived  on  flesh. 

4.  Some  suppose  that  death  existing  before  the  human  period  was  a  con- 
sequence of  the  fall  of  the  angels — Satan  being  "  the  prince  of  this  world.** 

5.  Others  suppose  that  God  gave  the  world  its  present  constitution,  and 
subjected  the  animal  tribes  to  death  in  the  certainty  of  man's  apostasy — 
that  death  must  constitute  a  feature  of  the  system  of  the  world,  because  a 
free  agent  would  certainly  introduce  sin.  Hence,  that  all  creatures  would, 
of  needs,  be  made  mortal,  at  whatever  period  created.    (See  Hitchcock.) 

The  myriads  of  shells,  and  skeletons  of  insects  and  animals  which  com- 
pose the  tripoli  rock,  and  the  coral  reefs,  show  plainly  that  death  must 
have  existed  for  ages  prior  to  the  present,  or  human  period.  The  ox 
could  scarcely  graze,  nor  the  bird  live,  without  destroying  the  life  of  infe- 
rior  beings. 

It  is  enough  for  us  to  know  that  death  passed  upon  mankind  as  the 
penalty  of  sin — death  in  the  higher,  spiritual  sense,  as  involving  physical 
death.     See  chapter  ii.  17. 

Some  hold,  however,  very  plausibly,  that  physical  death  belonged  to 
man's  constitution  as  an  animal,  and  that  the  curse  denounced  was  the 
higher,  spiritual  death — the  death  of  the  soul,  in  addition  to  the  natural 
death  of  the  body.  This  would  account  for  the  preexistence  of  physical 
death  in  the  world,  and  for  the  fact  that  physical  death  was  not  seen  to 
follow  immediately  upon  the  first  transgression.    But  see  Rom.  v.  14. 

Dr.  McGaul  in  his  essay  on  the  Mosaic  record  of  creation  thus  notices 
the  agreement  of  science  with  the  Sacred  narrative  : 

(1.)  "  Moses  relates  how  God  created  the  heavens  and  the  earth  at  an 
indefinite  period  past,  before  the  earth  was  the  habitation  of  man.  Geol- 
ogy has  lately  discovered  the  existence  of  a  long  prehuman  period. 

(2.)  "  A  comparison  with  other  Scripture  shows  that  the  '  heavens '  of 
Moses  include  the  abode  of  angels,  and  the  place  of  the  fixed  stars,  which 
existed  before  the  earth.  Astronomy  points  out  remote  worlds,  whos« 
light  began  its  journey  long  before  the  existence  of  man. 


lii  INTRODUCTION. 

(3.)  "  Moses  declares  that  the  earth  was  (or  became,)  covered  with  water, 

and  was  desolate  and  empty.  Geology  has  found,  by  investigation,  that 
the  primitive  globe  was  covered  with  an  uniform  ocean,  and  that  there 
was  a  long  azoic  period,  during  which  neither  animal  nor  man  could  live. 

(4.)  *■*  Moses  states  that  there  was  a  time  when  the  earth  was  not  depend- 
ent upon  the  sun  for  light  and  heat,  when,  therefore,  there  could  be  no 
climatic  difference.  Geology  has  lately  verified  this  statement  by  finding 
tropical  plants  and  animals  sca^itered  over  all  parts  of  the  earth. 

(5.)  "  Moses  aflirms  that  the  sun,  as  well  as  the  moon,  is  only  a  light- 
holder.  Astronomy  declares  that  the  sun  itself  is  a  non-luminous  body, 
dependent  for  its  light  on  a  luminous  atmosphere. 

(6.)  "  Moses  asserts  that  the  earth  existed  before  the  sun  was  given  as  a 
luminary.  Modern  science  proposes  a  theory  which  explains  how  this  was 
possible. 

(7.)  "  Moses  asserts  that  there  is  an  expanse  extending  from  earth  to 
distant  heights,  in  which  the  heavenly  bodies  are  placed.  Recent  discov- 
eries lead  to  the  supposition  of  some  subtle  fluid  medium  in  which  they 
move. 

(8.)  "  Moses  describes  the  process  of  creation  as  gradual,  and  mentions 
the  order  in  which  living  things  appeared — plants,  fishes,  fowls,  land-ani- 
mal b,  man.  By  the  study  of  nature  Geology  has  arrived  independently  at 
the  same  general  conclusion." — {Aids  to  Faith,  pp.  268-9.) 


ANALYSIS. 

KcUisch,  in  Lis  recent  commentary,  divides  the  Book  of  Genesis  into  twj 
parts: 

I.  Tlie  OenerallntrodiLction,  chapters  i.  to  xi. — to  Abraham. 

II.  The  History  of  the  Hebrew  Patriarchs,  chapters  xii.  to  1. 

But  it  is  the  Covenant  with  Abraham  which,  properly,  forms  the  turning 
point  of  the  history :  and  we  prefer,  therefore,  to  make  the  first  division  ex- 
tend to  that  event,  and  include  the  sealing  of  the  covenant — chapter  xvii. 

Book  I.  Creation  to  the  Covenant  with  Abraham  sealed — chapters  i.  to  xv. 

Book  II.  Patriarchal  History  of  the  Covenant — chapters  xviii.  to  1. 

The  two  salient  points  in  the  history  of  Redemption  are  the  Covenant 
with  Abraham  and  the  Advent  of  Jesus  Christ,  the  Mediator  of  the  New 
Covenant.  It  is  the  same  Covenant  of  Grace  under  both  Economies.  And 
the  Abrahamic  Covenant  is  that  household  pledge,  which  points  steadily 
forward  to  the  Gospel  Church — the  New  Testament  household  of  be- 
lievers and  their  children,  in  which  Christ  is  the  Elder  Brother,  and  wa 
have  our  sonship  by  virtue  of  His,  as  Himself  the  Head  of  the  body,  and 
the  Captain  of  our  salvation,  leading  many  sons  unto  glory,  (Heb.  ii.  10.) 


SYNOPSIS   OF    THE   HISTORY 


BOOK  I. 

FROM  THE  CREATION  TO  THE  COVENANT  WITH  ABRAHAM. 

Part  I.     The  Creation  and  Fall  of  Man  to  the  First  Promise  of 

the.  Messiah. 

A. 

§  1.    The  Original  Creation,  Heavens  and  Earth.           .        •  Ch.  1  : 1 

§  la.  The  Chaos  and  Transition  to  the  Creative  Week.    '    .  Ch.  1  :  2>. 

%  2.    First  Day's  Work— Light Ch.  1  :  3-5L 

§  3.    Second  Day's  Work — Firmament — Dry  Land — Seas.    .  Ch.  x  .  vy-10 


liv  SYNOPSIS  OF  THE  HISTORY. 

§  4.    Third  Day's  Work— The  Vegetable  World.     .        .        Ch.  1  :  11-ia 

§  5.    Fourth  Day's  Work— The  Luminaries Ch.  1  ;  14-19 

§  6.    Fifth  Day's  Work — ^Animal  Life — Fishes  and  Birds — Creation 

of  Great  Reptiles Ch.  1  :  30-23 

§  7.    Sixth  Day's  Work— Beasts— Creation  of  Man.      .        .  Ch.  1  :  24-31. 

Aa. 

Recapitulation  and  Enlakgement  of  the  Naeeative. 

Creation  of  Man  (Adam  and  Eve)  in  its  Reference  to  Redemption. 
The  Sabbath — Eden — Marriage; 

§  8.    Transition  Clause Ch.  2  : 1 

B. 

§  8a.  Institution  of  the  Sabbath Ch.  2  :  2-3 

§  9.    Fuller  Account  of  the  Creation — Vegetable  Laws.        .      Ch.  2  :  4-6. 

§  10.    Formation  of  Adam  detailed  in    Reference  to    his    Moral 

Destiny Ch.  2  :  7 

§  11.    Adam's  Location  in  the  Garden  of  Eden.     .        .        .    Ch.  2  :  8-17. 

§  12.    (Supplementary  Narrative.)    Formation  of  Woman — Institu- 
tion of  Marriage .        Ch.  2  :  18-25. 

§  13.    Temptation  and  Fall  of  Man Ch.  3  :  1-7 

§  14.    Consequences  of  the  Fall — Curse  upon  the  Serpent.     .  Ch.  3  :  8-14. 

Part  II.     From  the  First  Promise  of  the  Messiah  to  the  Flood. 

§  15.    First  Promise — Curse  upon  the  Woman  and  the  Man.  Ch.  3  :  15-19. 

§  16.    The  Fallen  Pair  clothed — Driven  from  Eden — Cherubim,  &c. 

Ch.  3  :  20-24. 

§  17.    The  Two  Classes  of  Men — Cain  and  Abel — Sacrifice    and 

Murder Ch.  4  :  1-16. 

§  18.    Development  in  the  Worldly  Line  of  Cain — City  Building — 

Art— Polygamy Ch.  4  :  17-24. 

§  19.    Development  in  the  Godly  Line  of  Abel — Seth,  Enos — Formal 

Separation  of  the  Church Ch.  4  :  25-26 

C. 

§  20.    Sethite  Line  to  Noah  and  his  Sons Ch.  5  : 1-32 

^21.    Climax  of  Antediluvian  Wickedness.  .        .        .       Ch.  6  : 1-8 


SYNOPSIS  OF  THE  HISTORY.  Iv 

O. 

%21a.    Iiine  of  Noah— Flood  threatened— Noah  directed  to  build 

the  Ark •        .    Ch.  6  .  9-33 

Part  III.     From  the  Flood  to  the  Covenant  with  Abraham  sealed, 

%  32.    The  Flood— The  Ark Ch.  7  : 1-24 

§  23.    Subsiding  of  the  Flood— Ararat Ch.  8  : 1-14 

§  24.    Departure  from  the  Ark— Noah's  Sacrifice.         .        .  Ch.  8  :  15-23. 

§  25.    God's  Blessing  upon  Noah's  House — Food  and  Protection.  Ch.  9  : 1-7. 

§  26.    Covenant  wi^i-  tvt^Jj — Covenant  Seal — Second  Head  of  the 

Race .        .        .        .        .    Ch.  9 :  8-17. 

§  27.     Shem,  Ham,   and    Japhet — Their    Conduct    and    Predicted 

Future— Further  Promise  of  the  Messiah.        .        .  Ch.  9  :  18-29. 

F. 

§  28.    Ethnological  Record— Peopling  of  the  Earth.     .        .  Ch.  10  :  1-33. 

%  29.    Heathenism — Tower  of  Babel — Confusion  of  Tongues — Dis- 
persion  Ch.  11  : 1-9. 

§  30.    Semitic  Line  of  Blessing.      .        .  .        .        Ch.  11  :  10-2a 

U. 

Age  of  the  Patriarchs. 
§30a.    Generations  of  Terah Ch.  11  :  27-32. 

§  31.    The  Calling  and  Migration  of  Abram — Third  Head  of  the 

Race— Chosen  FamUy Ch.  12  : 1-9 

§  32.    Famine — Abram  in  Egypt — Sarai  and  Pharaoh.  Ch.  12  :  10-30. 

§  33.    Return  to  Canaan — Abram  and  Lot  separate.     (Siddim  — 

Mamre) Ch.  13. 

§  34.    Chedorlaomer  and  the  Kings  of  Siddim— Lot's  Capture  and 

Recovery.  ,        .        .  Ch.  14 :  1-16. 

§35.    Abram  and  Melchizedek Ch.  14  :  17-24 


Ivi  SYNOPSIS  OF   THE  HISTORY. 

§  36.  Covsnant-Sacrifice  and  Promise Cli.  15 

§  37.  Hagar  and  Ishmael.      .  Cli.  16. 

§  38.  Covenant-Seal — Circumcision — Abraham — Sarah.       .        ,  Ch.  17. 

BOOK  II. 

PATEIAECHAL  HISTOEY  OF  THE  COVENANT. 

g  39.     The  Covenant-Angel  appears  to  Abraham  at  Mamre — Inter- 
cession for  Sodom,      .        .        .        .        .        .        .        .     Ch.  18. 

§  40.    The  Two  Angels  appear  to  Lot — Destruction  of  Sodom — 

Lot's  Flight  to  Zoar Ch.  19. 

§  41.    Abimelech  and  Sarah  at  Gerar Ch.  20. 

§  43.    Birth  of  Isaac — Hagar  and  Ishmael  cast  out.       .        .  Ch.  21  : 1-21. 

§  43.    Abraham  and  Abimelech Ch.  21  :  22-34. 

§  44.    Trial  of  Abraham — Isaac  and  the  Sacrifice — Covenant  Promise 

renewed Ch.  22. 

§  45.    Death  of  Sarah — ^Purchase  of  Burial-Place.  .        .        .     Ch.  23. 

§  46.    Isaac's  Marriage  to  Rebekah Ch.  24. 

§  47.    Death  of  Abraham — His  Burial  in  Macpelah.      .        .  Ch.  25  :  1-11. 

J- 

§  47a,    Generations  of  Ishmael Ch.  25  :  12-18. 

§  48.    Isaac's  Sons,  Jacob  and  Esau Ch.  25  :  19-34. 

§  49.    Covenant  renewed  to  Isaac    in  Gerar — Abimelech  and  Re- 

bekah Ch.  26. 

§  50.  Jacob  overreaches  Esau  and  obtains  the  Birth-right  Blessing.  Ch.  27, 

§  51.  Jacob's  Vision  and  Vow Ch.  28. 

§  52.  Jacob  serves  Laban  for  Leah  and  Rachel.     .        .        ,        .  Ch.  29. 

§  53.  Jacob's  Increase  and  Prosperity. Ch.  30. 

§  54.  Jacob's  Return  to  Canaan Ch.  31. 

§  55.  Jacob's  Wrestle  with  the  Covenant  Angel — Israel.      .        .  Ch.  32, 

§  56.  Jacob  conciliates  Esau  with  Presents — Arrives  in  Canaan.  Ch.  83. 


SYNOPSIS  OF  THE  HISTORY.  Ivii 

§  57.    Jacob  and  Hamor  tl;e  Hivite.        .        .  ...    Cli.  34. 

§  58.    Covenant  Promise  renewed  to    Jacob  at  Betbel — Jacob  at 

Mamre — ^Isaac's  Death Ch.  35. 

K. 

§  59.    Generations  of  Esau— The  Edomites.  Ch,  36 

§  60.    Generations  of  Jacob— Joseph  sold  to  Midianite  Merchants.    Ch.  37, 

§  61.    Judah Ch.  38. 

§  63.    Joseph  sold  to  Potiphar  in  Egypt — ^His  Temptation  and  Im- 
prisonment.          Ch.  39. 

§  63.    Joseph  interprets  Dreams CL.  40, 

§  64    Joseph  interprets  Pharaoh's  Dream — Seven  Years  Famine.    Ch.  41. 

§  65.    Joseph's  Brethren  arrested  in  Egypt  as  spies — Simeon  held 

for  Benjamin Ch.  43 

§  66.  Benjamin  sent — Reception  by  Joseph.  ....  Ch.  43 

§  67.  Silver  Cup  in  Benjamin's  sack — Judah's  Plea.    .        .        .  Ch.  44 

§  68.  Joseph  discovers  himself  to  his  Brethren — Sends  for  Jacob.  Ch.  45. 

§  69.  God  appears  to  Jacob — The  Migration  of  Jacob's  House.     .  Ch.  46 

§  70.    Joseph  introduces  Jacob  and  his  Family  to  Pharaoh — ^Pro- 
vision for  the  Famine Ch.  47- 

§  71.    Jacob's  last  Illness — Blesses  his  adopted  Sons  Ephraim  and 

Manasseh Ch.  48 

§  73.    Jacob's  Blessing  upon  his  Twelve  Sons — Further  Messianic 

Promise  in  the  Line  of  Judah — Jacob's  Death.  .        .    Ch.  49 

§  73.    Birial  of  Jacob  at  Macpelah — ^Death  and  Burial  of  Joseph.     Ch.  50 


^  ».»*»»»» 


ABBREVIATIONS. 

4~«-> 

Jew.  Bib.,  or      )  jy^,  Benisch's  New  Translation  of  Heb.  Bible. 

Jew.  Fam.  Bib., ) 

CI    ^         T  w  \  Greek  Translation  of  the  O.  T.  called  **  tbe  Septua* 

Sept.,  or  LXX.,     •     •  i         .   ^  „  oj        ^ 
^  (       gint,"  3d  century  B.  c. 

8am   Vers., ....  Samaritan  Version,  2d  century. 

Jerus.  Targ.,    .    .     .  Jerusalem  Targum. 

Syr., Syriac  Version,  2d  century. 

Yulg., Vulgate  Version  of  Jerome,  4tli  century. 

Saad., Arab.  Version  of  Saadias,  lOtb  century, 

TT      f  (Greek  Version  in  St.  Mark's  Library, Venice,  10th 

(       century. 

Onk., Onkelos,  Chaldee  Paraphrase,  1st  century 

Syrn., Symmacbus,  Greek  Version,  3d  century. 

p     J  jPseudo  Jonathan — a  Chaldee  Paraphrase,  7th  cen- 

'' ]       tury. 

Aqu.,  or  Aquila,  .     .     A  Greek  Version,  2d  century. 

Theod., Theodotion,  Greek  Version,  2d  century. 

Pers., Persian  Version,  9th  century. 


(58) 


THE  BOOK   OF   GENESIS. 


1 


CHAPTER  I. 

N  the  *  beginning  God  ^  created  the  heaven  and  tho  earth. 
2  -And  the  earth  was  without  form,  and  void;    and  dark- 


a  John  1 : 1,  2.  Heb.  1  :  10. 
I»a.  44 :  24.  Jer.  10  :  12  ;  51 :  15. 
Rev.  4:11;  10:6. 

b  P3.  8  :  3  ;  33  :  6  ;  89  :  11, 12  ;  102  :  25  ;  136  :  5  ;  146 :  6. 
Zech.l2:l.  Acts  14 :  15 ;  17:  24.  CoL  1 :  16, 17.  Heb.  11: 3. 

BOOK  I. 
FROM  THE  CREATION  TO  THE  COVENANT. 


PART  I. 

The  Creation  and  the  Fall  of  Man  to  the  First  Promise, 


CHAPTER  I. 

§  1.    The   Oeigixal   Ckeation — 
Heaven  and  Earth.    Ch.  1:1. 

1.  In  the  beginning.  Heb.  In  be- 
ginning.  Of  old — originally :  indica- 
ting, not  the  order  of  things  but 
rather  the  period — hence  indefinite — 
without  the  article — (as  Sept.  Greek 
version  also — ev  apxrj)  at  an  undefined 
period  past.  John  the  Evangelist 
uses  the  same  phraseology  {ev  apxn 
John  1:1)  to  denote  the  period 
prior  to  all  created  things  when  the 
Personal  Word — the  Logos — already 
existed — originally  the  word  already 
was.  Of  course  He  existed  before 
all  created  things.  See  Prov.  8  :  23 
. — ^where  the  personal  "  Wisdom  " — 
the  same  Second  Person  of  the 
Blessed  Trinity  speaks.  "  I  was  set 
up  from  everlasting— from  the  begin- 
ning, or  ever  the  earth  was."  And 
vs.  22,  "Jehovah  possessed  me  in 
the  beginning  of  His  way  before  His 
works  of  old."  The  beginning  is 
thus  defined,  as  being  "  before  ever 


the  earth  was "  and  "  before  His 
works  of  old."  See  Eph.  1:4.  Of 
course  there  is  no  such  idea  here  as 
that  of  the  eternity  of  matter,  which 
is  absurd:  but  that,  when  as  yet 
there  was  no  material  existence, 
God  brought  the  material  universe 
into  being,  by  His  creative  power. 
Some  have  held  that  this  vs.  1,  is 
only  a  summary  declaration  of  what 
is  given  in  the  sequel  of  the  chapter. 
But  the  conjunction  "  and"  or  but, 
which  opens  the  next  verse,  shows 
the  connexion  of  the  narrative ;  viz  : 
that  this  act  in  vs.  1,  is  the  original 
creatioa  and  that  vs.  2  proceeds  to 
narrate  what  afterwards  occurred. 
First  it  is  stated  that  in  the  beginning 
— originally  —  whenever  that  may 
have  been — at  the  outset — without 
giving,  here,  any  key  to  the  absolute 
antiquity  of  our  earth — the  ma- 
terial universe  was  created  by  God. 
^  Oodr-^B.Q\i.  Mohim.  Some  take  thia 
form  to  be  from  the  Arab  root  At 
iahc^-io  adore — to  worship — {Heb. 
alah)  as  expressing  the  worshipful 


GENESIS. 


[B.  C.  4103. 


aspect  of  the  Divine  character — 
Heng^tenberg  maintains  that  it  calls 
attention  to  the  infinite  richness  and 
exhaustless  fulness  there  is  in  the 
One  Divine  Being.  The  form  is  plural 
— which  most  have  taken  to  be  the 
plural  of  eminence,  while  others  have 
regarded  it  as  a  proof  of  the  plurality 
of  Persons  in  the  Godhead.  It  is 
used  of  heathen  gods  and  of  angels, 
but  in  such  cases  the  words  agreeing 
with  it  are  in  the  plural ;  but  here, 
and  always  when  it  is  applied  to  the 
true  God,  the  verb,  or  other  qualify- 
ing words,  will  Ido  found  in  the 
singular — showing  that  one  person 
and  not  more,  is  spoken  of.  It  is 
commonly  referred,  for  its  root,  to 
the  verb  which  means  to  be  strong — 
(Vw)  to  be  powerful;  and  so  it  is 
*;he  original  absolute  name  of  God, 
appropriate  to  His  Creatorship,  and 
distinguished  from  that  other  name 
"Jehovah,"  by  which  God  reveals 
Himself  more  specially  in  the 
history  of  redemption.  See  Intro- 
duction, "  The  Sources." 

The  plural  form  has  been  vainly 
supposed  by  some  to  have  been 
derived  from  polytheism.  Instead  of 
:his  it  points  rather  to  the  fulness  of 
all  power  and  resources  in  God :  and 
it  points  to  polytheism  only  as  claim- 
ing for  the  One  True  God,  in  per- 
fection, all  that  which  the  name,  in 
its  utmost  force,  signifies.  Thus  un- 
derstood the  name  is  rather  a  protest 
against  idolatry. 

Here  then  is  a  flat  denial  of  all 
atheism,  polytheism  and  pantheism. 
It  is  the  sublime  revelation  of  a 
Personal  God — the  Great  First 
Cause,  Creator  of  the  Universe. 
Observe. — There  is  no  attempt 
here  to  prove  the  existence  of  God. 
It  is  assumed  as  granted.  So  it  is 
one  of  the  first  dictates  of  reason  and 
of  the  moral  sense.  *\\  Created,  Kifi 
(Bara.)  This  is  the  strongest  term 
in  the  Hebrew  to  denote  original 
creation.  It  is  used  in  its  different 
forms  fifty -four  times  in  the  Old  Tes- 
tament, and  in  all  cases,  excepting 
nine,  it  is  rendered  in  our  transla- 
tion by  OMK  word  create.      The  Sept. 


{Greek)  version  has  e-rronjae.  It  is 
used  elsewhere,  as  here,  of  bringing 
into  being  the  material  universe 
Ps.  89:12.  Isa.  40:26.  It  is  ap- 
plied, also,  to  the  Almighty  work  of 
Regeneration  (Ps.  51 :  10,)  which  is 
a  new  creation :  and  so  the  corre* 
ponding  Greek  term  is  used  Eph.  2 : 
10.  Of  course  if  God  created  all 
things,  then  He  must  have  created 
the  original  material  out  of  nothing. 
Though  the  verb  here  used  does  not 
necessarily,  nor  in  all  cases,  express 
this  idea,  yet  it  is  the  only  term  used 
to  denote  this— and  it  is  everywhere 
applied  to  God  only.  There  are 
other  Heh.  terms  which  signify  to 
form — to  arrange,  &c.;  and  they  are 
also  used  in  this  narrative.  This 
term  is  used  in  three  separate  instan- 
ces in  this  chapter  (and  repeated  in 
vs.  27,)  and  in  each  case  it  expressly 
introduces  a  new  department  of  the 
creative  work.  It  is  used  1st  of  the 
creation  of  matter — the  Heaven  and 
the  Earth— ch.  1:1.  2d.  Of  the  crear 
tion  of  Life,  as  conscious  life  (ch. 
1 :  21,)  therefore  not  applied  to  vegeta- 
ble life  since  this  is  not  yet  life,  but 
rather  only  matter  in  a  shape  to  be 
used  by  conscious  (animal)  life.  3d. 
It  is  used  of  Man,  as  Life  and  Spirit ; 
(ch.  1:27,)  the  highest  style  of  life 
in  this  creation.  Jesus  is  God  and 
Man — the  God-man.  Man  is  now 
created  "male  and  female."  But 
ultimately,  and  as  united  to  the 
God-man,  it  is  no  longer  male  and 
female — neither  in  the  completed 
Church  nor  in  the  Resurrection, 
(Matt.  22  :  30  ;  Gal.  3  :  28.) 

Prof.  0.  M.  Mitchel,  who  advo- 
cates the  day  periods  and  the  nebular 
theory,  mistakes  when  he  says  that 
"  the  word  here  rendered  '  created ' 
(vs.  1,)  is  nowhere  else  employed 
throughout  this  narrative,"  (p.  180. 
Astron.  of  the  Bible).  He  argues, 
hence,  that  "  there  was  but  one 
creation  and  that  was  of  matter,  in 
the  hegmmngJ' -^  Oesenius  makes 
the  word  to  mean  primarily  to  cut, 
to  polish,  as  in  the  Piel  conjugation. 

But  this  meaning  seems  rather  to 
belong  to  a  kindred  term  of  a  differ- 


B.C.  4102.] 


CHAPTER  I. 


61 


ent  lermination — tliougli  tLe  original 
biliteral  form  may  liave  had  that 
sense  as  woxild  seem  from  the  Airib 
root,  meaning  to  cut,  d-c.  Usage, 
however,  plainly  distinguishes  the 
two  words  and  gives  to  hara  as  it 
here  occurs,  the  original  sense  to 
create — to  produce  out  of  nothing. 
The  three  terms  which  are  employed 
in  the  narrative  and  by  some  re- 
garded as  synonymous,  are  Bara 
(x-^s).  He  created.  AsaJi  {^'i) 
'ke  made.  He  did.  Yatzar  ("is\) 
He  farmed,  fasliioned.  Of  these,  the 
first  is  applied  only  to  God.  The 
latter  two  are  used  of  men.  Gesenius 
shows  that  the  term  Bara,  (ch.  1 : 1), 
cannot  mean  merely  the  conforma- 
tion of  matter,  as  if  matter  could  be 
eternal.  Hence  the  creation  is  else- 
where referred  to  in  the  Scripture  as 
a  Divine  act,  bv  an  Almighty  fiat. 
Ps.  33  : 9.  Ps.  148 : 5.  This  word  is 
indeed  used  of  the  creation  of  man, 
and  this  is  held  by  some  as  an  ob- 
jection to  this  view  because  man  was 
made  out  of  the  dust  of  the  earth. 
But  man  was  also  created  as  spirit 
(ch.  1 :  27,)  and  hence  this  term  is 
used  in  reference  to  man's  creation 
in  the  image  of  God  (ch.  1 :27,)  and 
the  other  term  {Yatzar)  is  used  of 
man's  formation  as  matter  out  of  the 
dust,  (ch.  2  : 7.)  Thus  the  distinction 
between  the  terms  is  accurately  ob- 
served and  illustrated.  "  God  created 
man  in  His  own  image,"  and  "He 
formed  man  of  the  dust  of  the 
ground."  And  speaking  of  all  God's 
work,  the  inspired  historian  uses 
both  terms.  ''All  His  imrh  icliich 
Ood^ created  and  made."  Ch.  2  :  3, 
(lit.  created  to  make) 

In  ch.  5:2,  both  lara  and  asah 
are  used.  "In  the  day  that  God 
created  man,  in  the  likeness  of  God 
made  He  him." 

We  are  here  taught : 

1.  That  the  world  is  not  eternal, 
but  created.  2.  That  it  was  created 
by  a  Persona'  God.  3.  That  this 
creation  comprised  all  the  material 
universe,  and  not  merely  the  ma- 
terials  of   the  imiverse.    and    that 


"  without  Him  was  not  any  one  thing 
made  which  was  made,"  John,  1 :  3. 
•[  The  hea ven .  Jew.  Bib. — th e  hea ven. 
This  term  is  found  only  in  the  plural 
— from  the  root  shamah,  to  he  Jiigh — 
properly,  the  heiglits.  The  whole 
phrase,  "the  heaven  and  the  earth," 
is  meant  to  denote  the  material  uni- 
verse. It  can  not  here  mean  the 
firmament,  which  God  called  "  Heav- 
en," on  the  second  day,  (vs.  8,)  any 
more  than  "the  earth"  here  can 
mean  "  the  dry  land,"  called  "  earth," 
as  distinct  from  the  uaters.  Noth- 
ing is  recorded  of  the  creation  of 
waters  v?xcept  as  it  is  found  included 
in  the  comprehensive  sense  of  this 
verse.  Nor  does  vs.  16,  as  we  shall 
see,  announce  the  creation  of  the 
stars.  Nor  does  this  record  inform 
us  of  the  creation  of  angels,  or  of  any 
of  those  higher  orders  of  being. 
The  phrase,  "  the  heaven  and  the 
earth,"  is  to  be  taken  in  its  widest 
meaning:  and  the  historian  opens 
here  with  the  statement  that  all 
things  were  created  by  God — both 
the  heavenly  worlds  and  their  ten- 
ants, and  the  globe  which  we  in- 
habit. It  is  no  part  of  the  histo- 
rian's object  to  tell  us  when  Jupiter, 
or  Saturn  were  created,  nor  when 
the  original  form  was  given  to  the 
materials  of  our  globe,  or  cf  any  of 
tlie  globes.  He  will  only  assert  dis- 
tinctly that  God,  (Elohim,)  vi  the 
begin  ning — originally — at  first — cre- 
ated the  material  universe — all  things 
— and,  of  course,  out  of  nothing. 
^  The  earth.  This  planet  of  ours, 
as  distinct  from  all  other  globes — 
for  it  is  the  history  of  this  earth  that 
is  now  to  be  further  detailed;  and 
with  which  we  are  here  specially 
concerned.  The  tenn  here  denotes, 
not  "  the  dry  land,"  as  in  vs.  8,  but 
the  original  earthy,  universal  mass 
of  our  globe.  By  what  processes  it 
took  its  original  form  is  not  stated. 
Nothing  is  hinted  of  any  aqueous, 
or  igneous,  or  nebular  theory.  The 
historian,  true  to  his  proper  object, 
simply  declares  the  fundamental 
fact.  He  coiild  have  no  personal 
knowledge  of  what  was  anterior  to 


GENESIS. 


LB.  C.  4103 


ness  icas  upon  the  face  of  the  deep :  ^  and  the  Spirit  of  God 
moved  upon  the  face  of  the  waters. 

c  Ps.  33  :  6.    Is.  v40 :  13, 14. 


all  human  experience,  and  he  gives 
it  as  a  dictate  of  Divine  Inspiration. 
We  may  here  observe  the  relation 
of  the  successive  days'  works.  The 
first  three  days  give  us,  in  their  or- 
der, light  and  air,  with  an  adjust- 
ment of  the  waters  and  the  earth — 
the  elements  of  things.  Next  came 
the  compound  organisms.  The  sun 
and  moon  arranged  on  the  fourth 
day,  answering  to  light  of  the  first 
day.  Birds  and  fishes  of  the  fifth 
day,  answering  to  atmosphere  and 
clouds  of  the  second.  Creeping 
things,  and  cattle,  and  man  of  the 
sixth,  answering  to  fields,  seas,  and 
plants  of  the  third  day.  Hugh  Mil- 
ler holds  himself  bound  to  account 
for  only* the  last  three  days,  on  his 
geological  principles.  But  this  is 
rather  a  confession  of  the  difficulty 
he  meets  on  his  plan  of  interpreta- 
tion. Here  is  a  threefold  arrange- 
ment. Geology,  also,  finds  a  three- 
fold arrangement  of  strata  which  it 
calls  the  primary,  secondary,  and 
tertiary. 

§  1.  a.  The  Chaos  and  Transition. 
Ch.  1 :  3. 

3.  And  the  earth.  Jew.  Fam. 
Bib. — But  the  earth.  The  copula- 
tive conjunction  shows  that  this 
is  the  second  fact  in  the  narrative. 
The  sacred  historian  now  proceeds 
from  the  general  statement  to  what 
more  particularly  concerns  mankind 
— the  condition  of  our  earth  imme- 
diately prior  to  the  creative  week. 
Without  detailing  the  history  of  the 
material  universe  up  to  this  time,  he 
passes  at  once  to  human  affairs. 
Without  indicating  the  age  of  our 
earth,  he  simply  informs  us  of  its 
condition  when  the  Creator  entered 
upon  the  work  of  the  six  days.  It 
is  not  as  some  read  it,  "And  the 
earth,  it,  or  she  was.  As  no  reference 
is  made  to  the  history  of  the  chaos 


— how  the  earth  came  into  this  des- 
olate   state — but    only   the  fact  is 
given,  it  is  not  said  "  And  the  earth 
hecame,"  but  loas  thus.     Between  the 
initial  act  of  creation   (vs.  1,)  and 
the  subsequent   details  of  Genesis, 
the  world,  for  aught  we  know,  might 
have  been  the  theatre  of  many  rev- 
olutions, the  traces  of  which  geol- 
ogy may  still  investigate.     This  is 
the  view  of  Chalmers,  and  the  more 
commonly  received  view  at  present. 
T  Without  form  and  void,  (Heb.  thohu_ 
vavohu.)      Wiclif — Idil    and  voyde. 
Aquila — nacuity    and    nothingness. 
Sept. — invisible  and  unformed,  aopa- 
To^     Kai     aKaraaKEvaoTog,     or,    dark 
and  unfinished.    Chald. — desert  and 
empty.     Syriac — waste  and  unculti- 
vated.   .Jew.  Bib. — desolate  and  void. 
Ainsworth  renders  without  inlmbit- 
ants  and  without  produce.    Tremel- 
lius — without  plants  and  without  ani- 
mals.    The  same  phrase  is  used,  Isa. 
54 :  11,  confusion  and  emptiness.   The 
terms  are  no^  adjectives  as  would 
seem  from  our  version,  but  nouns, 
pieaning  devastation  and  destruction. 
From    this  it  is  argued  that  this 
chaos  was  not  the  primitive  condi- 
tion of  things,  but  the  wreck   of 
some  primeval  creation  of  this  earth 
to  which  it  had  been  reduced  by 
some  unrecorded  catastrophe.     It  is 
distinctly  stated,  (Isa.  45  :  18,)  that 
the  earth  was  not  created  without 
form  {thohu,  desolate.)     "  He  created 
it  not  in  vain,"  (para  and  thohu  both 
used  as  here,)  and  then  it  is  added  : 
"  He  formed  it  {yatzar,)  to  be  inhab- 
ited,"— referring  in  the  first  clause 
to  the  original  creation,  and  in  the 
second  clause  to  the  six  days'  work. 
In  1837,  Prof.  Bessel,  of  Germany, 
commenced  a  series  of  astronomical 
measures  for  getting  the  exact  dis- 
tance of  the  fixed  stars,  a  thing  that 
had  never  been  done.     The  instru 
ment  which  he  used  in  connection 
with  a  powerful  telescope,  in  his  ex. 


B  C.  ii02.] 


CHAPTER  I. 


63 


periments,  was  called  the  great  Kon- 
igsberg  heliometer.  After  three 
years' hard  labor,  he  was  so  fortunate 
as  to  obtain  a  parallax,  but  so  minute, 
that  he  could  hardly  trust  his  repu- 
tation upon  it.  But  after  repeated 
trials  and  working  out  the  result,  he 
was  fully  satisfied  that  he  could  give 
the  true  distance  to  61  Cygni.  But 
who  can  comprehend  this  immense 
space?  We  can  only  convey  an 
idea  to  the  mind  of  this  distance,  by 
the  fact  that  light  which  travels  13,- 
000,000  of  miles  in  a  minute,  requires 
not  less  than  ten  years  to  reach  us  ! 
Just  let  any  one  try  to  take  in  the 
idea.  One  hour  would  give  720,000,- 
000  of  miles ;  one  year,  then — 8,760 
hours— this  gives  6,307,200,000,000, 
and  this  multiplied  by  teL,  gives 
63,072,000,000,000.  This,  according 
to  Bessel,  is  the  distance  of  the  near- 
est fixed  star  to  the  sun.  All  as- 
tronomers confirm  the  correctness  of 
Prof.  BesseVs  calculations.  But  this 
distance,  great  as  it  is,  is  nothing  to 
be  compared  to  the  distance  of  the 
Milky  Way.  Sir  William  Herschel 
says  that  the  stars,  or  suns,  that 
compose  the  Milky  Way  are  so  very 
remote,  that  it  requires  light,  going 
at  the  rate  of  12,000,000  of  miles  in 
a  minute,  120,000  years  to  reach  the 
earth.  And  he  says  there  are  stars, 
or  rather  nebulae,  five  hundred  times 
more  remote !  Now  make  your  cal- 
culation: 120,000  years  reduced  to 
minutes,  and  then  multiply  that 
sum  by  12,000,000,  and  the  product 
by  500.  What  an  overwhelming 
idea !  The  mind  sinks  under  such  a 
thought ;  we  cannot  realize  it ;  it  is 
too  vast  even  for  comprehension. 
David  says,  (Psalm  103  :  19,)  "  The 
Lord  hath  prepared  His  throne  in 
the  heavens,  and  His  kingdom  (or 
government)  ruleth  over  all." 

Observe. — It  is  not  said,  "  the 
heaven  and  the  earth  were  without 
form,"  as  we  might  expect  on  the 
nebular  theory  of  this  chapter — but 
the  earth  only.  It  seems  not,  there- 
fore, to  refer  to  the  original  condition 
of  the  universe  as  if  the  chaos  here 
Were  the  nebulous  matter  in  a  for- 


mative state.  The  full  phrase,  as 
here  found,  is  used  by  Jeremiah 
(4:  23,)  as  descriptive  of  the  utter 
desolation  denounced  upon  Jerusa- 
lem and  Judah,  as  if  all  were  reduced 
to  this  primitive  chaos.  "  I  beheld 
the  earth,  and,  lo,  it  was  without 
form  and  void  ;  and  the  heavens,  and 
they  had  no  light."  ^  Without  form, 
(wn,  thohu.)  This  word  occurs  nine- 
teen  times  in  the  Old  Testament,  and 
is  rendered  waste,  tain,  wilderness, 
confusion,  'canity — the  one  idea  of 
desolation  running  through  all. 
*![  Vend,  (^.na,  Ihohu)  This  term 
occurs  only  three  times — once  ren- 
dered emptiness,  (Isa.  34 :  11,)  where 
the  reference  is  to  a  threatened  des- 
truction. "  He  shall  stretch  out  upon 
it  (the  land)  the  lines  of  confusion, 
and  the  stones  of  emptiness."  He 
shall  devote  it,  that  is,  to  utter  deso- 
lation and  ruin.  In  such  condition 
of  chaotic  confusion  and  disarrange- 
ment the  earth  was — devoid  of  ani- 
mal and  vegetable  life,  and  empty 
of  tenants.  If  geology  finds  that 
certain  species  of  animals,  now  ex- 
tinct, must  have  existed  upon  our 
earth  long  prior  to  the  Mosaic  period, 
and  before  such  chaos  reigned,  we 
find  ample  room  for  such  facts  here, 
and  without  violence  to  the  inspired 
narrative.  The  six  days'  creative 
work,  as  now  to  be  narrated,  is  not 
interfered  with.  The  only  additional 
fact  is  that  our  globe  itself  is  older 
than  six  thousand  years,  and  that  vs 
1,  refers  to  its  original  creation,  in 
the  far  remote  beginning.  While 
the  six  days'  work  was  a  new  crea- 
tion and  formation,  with  man  as  the 
crowning  creature,  and  the  crowning 
feature  of  the  work.  The  narrative 
does  not  tell  us  of  the  age  of  our 
earth,  nor  of  the  convulsions  and 
revolutions  which  preceded  its  pres- 
ent state. — (See  Introduction — Crea- 
tive Days) 

The  researches  of  M.M.  OrUgny 
and  Eli  de  Beaumont  show  that  im- 
mediately prior  to  the  human  period, 
the  earth  did  pass  through  its  great- 
est convulsion — that  four  of  the 
largest  mountain  ranges  wore  then 


64 


GENESIS, 


[B.  C.  4102 


thrown  up — the  principal  Alps, 
the  ^^immalayas,  the  Chilian  An- 
des, and  the  mountain  ranges  of 
Persia  and  Cabul.  ^  And  dark- 
nes8.  "Apart  from  the  record,  we 
have  the  proofs  of  the  occurrence 
here  of  a  vast  interval,  altogether 
unnoted  in  the  sacred  volume — 
an  interval  in  which  all  pre-his- 
toric  geology  finds  place.  The  re- 
mote past  is  thus  brought  down  to 
tlie  gate  of  the  present ;  but  not  yet 
is  it  to  be  introduced  and  inaugura- 
ted. As  though  to  exclude  ever- 
more the  argument  which  would 
educe  the  present  from  the  past  by 
some  inevitable  process,  there  is  to 
be  an  intermediate  condition  of  dark- 
ness and  apparent  ruin,  which  shall 
render  the  creative  power  of  God 
the  more  striking  and  illustrious. 

"  Geology  reveals  to  us  that  this 
was  not  a  phenomenon  preceding 
all  order  whatever,  but  a  marked 
interruption  in  the  sequence  of 
physical  events." — {Pattison.) 

This  was  the  aspect  of  that  chaos 
out  of  which  the  Creator  is  now  to 
evoke  light,  and  life,  and  beauty. 
1[  "  Darkness  (was)  upon  the  face  of 
the  deep."  Lit. — of  the  abyss.  Sept. — 
over  the  abyss.  Jew.  Bib. — upon  the 
face  of  the  murmuring  deep.  The 
deep,  or  abyss,  is  understood  by  some 
who  advocate  the  nebular  theory  to 
mean  the  abyss  of  unformed  matter 
in  a  nebulous  state  pervading  space. 
But  it  is  the  term  every  where  used 
of  the  depths,  the  great  deep,  etc.,  of 
waters.  It  occurs  thirty -five  times, 
and  uniformly  in  this  sense.  (See 
Prov.  8  :  24,  etc.,)—"  Who  layeth  up 
the  depth  (deep)  in  storehouses,"  Ps. 
33  :  7.  "  The  deep  "  here  must,  there- 
fore, mean  the  mass  of  waters  envel- 
oping the  earth,  and  shrouded  in 
this  darkness  of  chaos.  It  is  de- 
scribed by  the  Psalmist  with  refer- 
ence to  this  narrative,  (Ps.  104 :  6,) 
"  Thou  coveredst  it  (the  earth)  with 
the  deep  as  with  a  garment:  the 
waters  stood  above  the  mountains." 
The  Hebrew  word  means,  properly, 
—■murmuring  waters,  as  of  the  ocean 
—waters     in     commotion  —  which 


further  expresses  the  condition  of 
the  chaos.  Observe. — There  is  no 
distinct  mention  of  any  creation 
of  the  waters,  or  of  the  earth,  ex- 
cept as  it  is  included  in  verse  1. 
^  And  the  Spirit  of  God. — Onkelos 
and  Jonathan  read  it  icindv.  The  an- 
cient Jewish  tract  Bohar  explains  it 
of  ''the  Spirit  of  Messiah."  The 
glorious  Third  Person  of  the  Blessed 
Trinity  is  here  referred  to,  whose 
life-giving  agency  was  engaged  in 
the  material  creation.  Some  would 
understand  this  merely  of  the  wind 
as  a  natural  agency.  There  is  no 
inconsistency  in  supposing  that  there 
was  such  a  natural  phenomenon  as 
of  a  rushing,  mighty  wind,  just  as 
there  was  at  the  Spirit's  advent  in 
the  new  creation.  But  this  was  only 
an  outward  sign  and  symbol  of  the 
Divine  Spirit,  Himself  acting  in 
both  cases.  "  By  His  Spirit  He  hath 
garnished  the  heavens,"  So  the 
Psalmist  refers  to  this  narrative  and 
says,  "By  the  word  of  the  Lord 
were  the  heavens  made,  and  all  the 
host  of  them  by  the  breath  {spirit)  of 
His  mouth,"  (Ps.  33  :  6.)  "  Thou  send- 
est  forth  thy  spirit,  they  are  created : 
and  thou  renewest  the  face  of  the 
earth,"  (Ps.  104:30.)  ^  Moved. 
Lit. — was  moving,  or  brooding  as 
a  bird  over  her  young — used  in 
Deut.  33  :  11,  of  the  eagle  flutter- 
ing over  her  young.  Jew.  Bib. — was 
hovering.  Sept. — was  sicecping  along. 
Almost  the  same  form  of  the  word 
is  used  in  Acts  2  :  2,  "rushing." 
Over  the  chaotic  deep  the  Spirit  of 
God — the  Holy  Ghost — was  brooding 
—fluttering — actively  mo\dng,  as  the 
preliminary  of  the  six  days'  creative 
work.  The  form  of  the  word  here 
used  denotes  continuous  action.  "  It 
was,  (says  Oesenius,)  the  creative 
and  quickening  power  of  God,  which 
hovered  over  the  chaotic  earth  as  if 
brooding."  But  as  we  know  from 
the  Scripture  that  the  Personal 
Word  wrought  in  the  creation, 
(John,  1 :  1,)  so  we  are  here  informed 
tliat  the  Personal  Spirit  also  wrought, 
and  that  thus  the  Trinity  of  Persona 
was  enga^jed.    ^  Upon  the  face  of 


B.  C,  4L02.]  CHAPTER  I.  65 

3  ^  And  God  said,  ^  Let  there  be  light :  and  there  was  light. 

d  P6.  33  :  9.     e  2  Cor.  4  :  6. 


the  icatera — the,  abyss.  This  was  tlie 
preparation  for  tlie  stupendous  crea- 
tive results.  This  is  the  deep  already 
spoken  of,  upon  which  the  darkness 
hung,  and  over  which  now  the  Di- 
vine Spirit  brooded.  We  are  fore- 
warned that  skeptics  who  shall  arise 
in  these  last  davs  shall  be  iciilingly 
i-gnorant  of  this,  that  hy  the  loord  of 
God  the  heavens  icere  of  old,  and  the 
earth  standing  (consisting,  subsisting) 
out  of  (the)  icater  and  in  (through, 
by  means  of)  the  water,"  (2  Pet.  3 : 5.) 

§  2.  The  First  Day's  Wobk,  or 
Fiat— Light.    Ch.  1 :  3. 

3.  And  Ood  said.  This  phrase  is 
used  to  introduce  the  creative  fiats. 
Here  we  may  notice  a  hint  of  the 
Personal  Logos,  or  Word  of  God,  by 
whom  all  things  were  made,  (John 
1:3.) 

Here  is  the  original  germ  of  the 
doctrine  of  the  Trinity  which  all 
along  comes  more  fully  to  view.  In 
vs.  1,  it  is  simply  God.  In  vs.  2. 
The  Spirit  of  God.  In  vs.  3,  the 
word  of  God,  as  a  hint  of  the 
Personal  Word.  ^  Let  there  he  light. 
Let  light  he.  And  light  was.  Jew. 
Pam.  Bib.  Be  there  light.  Sept, 
Let  light  hecome,  or  come  to  pass. 
Light,  which  is  so  important  an 
element  in  the  whole  economy  of 
nature — so  necessary  to  animal  and 
vegetable  life,  as  well  as  to  order  and 
inorganic  form,  is  here  noted  as  the 
first  created  agency.  And  this  is 
precisely  what  the  whole  economy 
of  nature  would  indicate.  The 
creative  act  is  here  recorded  as  ac- 
companied by  a  Divine  utterance, 
Ps,  83  : 9.  He  spake  and  it  was  done, 
&c.  Not  that  we  need  suppose  any 
spoken  word  of  God,  or  any  audible 
voice.  There  was  no  man  to  hear 
it,  as  yet.  But  the  Scripture  fre- 
quently declares  that  the  creation  was 
by  means  of  the  Personal  Word  of 
God — as  the  Revaaler  of  the  Godhead 


— Himself  the  expression  of  the 
Father's  mind  and  the  utterance  of 
His  AviU,  (John  1 :  2,  3.)  Eph.  3 ;  9. 
Heb,  1:2,10-12,    Col,  1:16. 

This  was  by  the  mighty  fiat  o 
God,  God  commanded  the  light  to 
shine  out  of  darkness,  (2  Cor.  4:6.) 
And  it  was  none  the  less  so,  what- 
ever may  have  been  the  physical 
processes  or  phenomena.  It  required 
almightiness  to  bring  second  causes 
into  such  orderly  action,  and  to 
clothe  them  with  such  power  as  to 
effect  the  stupendous  results,  '^  And 
there  was  light.  (Sept. — and  light  he- 
came)  A  question  here  arises  how 
light  could  have  been  called  forth  at 
this  early  stage,  when  the  making 
of  "  two  great  lights  "  is  assigned  to 
the  fourth  day.  It  must  be  remem- 
bered that  light  does  not  belong  to 
the  sun  as  such.  It  depends  upon 
the  structui-e  of  our  atmosphere,  as 
well  as  upon  the  lumin(  us  atmos- 
phere of  the  sun  adapting  it  to  our 
use.  The  sun  is  rather  in  reality  a 
"  light-hearer.'"  And  this  is  the  very 
term  employed,  as  we  shaU  see,  to 
designate  the  sun  and  moon,  in  vs.  4. 
It  is  not  said  that  the  sun  was 
created  on  the  fourth  day  as  we  shaL. 
see.  Neither  is  the  sun  the  sole 
source  of  light  in  creation,  as  the  fixed 
stars  show.  The  solar  system  was 
most  probably  created  long  before — 
(vs,  1,)  and  the  sun  and  moon  may 
have  shed  light  upon  the  earth  in 
its  former  conditions,  when  it  was 
tenanted  by  those  animals  whose 
remains  are  imbedded  in  the  rocks. 
But  they  had  not  been  light-bearers 
to  our  earth  since  the  reign  of  Chaos. 
Now  the  Divine  word  is  reciuisite  to 
evoke  light  from  the  darkness,  2. 
Cor,  4:6.  Ps.  104:2.  Job  36:30. 
^  Let — the  word  of  command  here 
used  in  the  Hebrew  is  a  short  form 
of  the  future  of  the  substantive  verb, 
which  is  often  used  in  Hebrew  for 
the  imperative. 

That  light  has  existed  for  agep,  is 


6ft 


GENESIS. 


[B.  C.  4102 


4  And  God  saw  the  light,  that  it  was  good :  and  God  divided 
the  light  from  the  darkness. 

5  And  God  called  the  light  ^  Day,  and  the  darkness  he  called 
Night :  and  the  evening  and  the  morning  were  the  first  day. 

~~  fPs.  74:16;  104:20,  '  "  " 


clear  from  the  fact  that  there  are 
distant  nebulae  whose  light  we  can 
see  with  the  naked  eye,  and  whose 
distance  is  such  that  it  would  take 
that  light  130,000  years  to  reach  us. 

A  distinction  is  made  between 
light  as  an  element,  and  the  bodies  af- 
terwards constituted  as  light  hearers ; 
the  sun  in  which  the  light  is  stored 
being  ascribed  to  the  fourth  day. 
This  was  formerly  a  stumbling  block 
in  the  record.  At  last  (says  Prof. 
Dana,)  through  modern  scientific 
research  we  learn  that  the  appear- 
ance of  light  on  the  first  day,  and 
of  the  sun  on  the  fourth — an  idea 
foreign  to  man's  unaided  conception 
— is  as  much  in  the  volume  of  nature 
as  in  that  of  Sacred  Writ.  Bib.  Sac, 
Jan.  1856,  p.  48. 

4.  God  sato,  &c.  What  God  did 
thus  evoke  by  this  creative  word. 
He  approves  and  commends  to  us  as 
good — as  answering  its  great  end, 
and  as,  in  itself  pleasant  (good)  to 
behold.  Eccles,  11 :  7.  So  we  ought 
to  contemplate  it  with  adoring 
delight.  T[  And  God  divided,  (sepa- 
rated.) Heb. — between  the  light  and 
between  the  darkness.  Darkness  itself, 
of  course  was  not  created — being 
only  the  absence  of  light.  This 
separation  was  such  a  division  of  the 
two  into  different  periods,  as  we  have 
in  the  succession  of  day  and  night. 
We  may  infer  that  it  was  the  result 
of  the  earth's  revolution  on  her  axis, 
and  that  the  sun  shone,  though  not 
yet  so  clearly  and  fully  as  afterwards 
— or  that  the  light  was  not  yet 
emanating  from  the  sun — (see  vs. 
14.)  It  would  seem  that  the  light 
may  have  been  generally  diffused  at 
the  first  command,  and  afterwards, 
on  the  fourth  day,  gathered  into  the 
o.-b.  Bat  we  have  only  to  do  with 
the  fact  here   recorded — that   the 


darkness  and  the  light  were  sepa 
rated  by  the  Creator.  This  was  pre 
liminary  to  the  more  fixed  arrange 
ment  of  the  fourth  day.  We  are  not 
bound  to  explain  all  these  facts  on 
scientific  principles,  because  this  was 
the  originating  of  nature's  laws  and 
not  necessarily  the  working  of  those 
laws,  as  we  find  them  in  their  pres- 
ent operations.  This  is  the  Divinely 
inspired  narrative  of  preternatural 
acts  introducing  the  natural  opera 
tions.  "  Where  is  the  way  where 
light  dwelleth  ;  and  as  for  darkness, 
where  is  the  place  thereof."  See 
Job  38  :  12,  19. 

5.  And  God  called  the  Light  Bay. 
We  may  understand  by  this  that 
God  here  formally  gives  the  name, 
and  appoints  the  day  for  the  time  of 
light — and  the  night  for  the  time  of 
darkness.  This  latter  is  the  sense  in 
which  we  often  read  of  a  thing  being 
called  by  a  name.  It  is  a  designa- 
tion of  its  laws,  qualities,  or  charac- 
teristics. "  Day," — in  Heb.,  is  from 
a  term  signifying  icarrath,  heat. 
And  night  signifies  a  rolling  up,  or 
wrapping  up.  This  is  the  first  use 
of  the  word  "  day,"  and  refers  to  the 
artificial  day,  and  not  to  the  natural 
day,  which  includes,  also,  the  night. 
^  And  the  evening.  Lit. — And  even- 
ing loas,  and  mourning  toas,  day  oiu — 
or,  and  there  was  evening,  and  there 
was  morning,  one  day.  It  is  argued 
by  some  that  the  use  here  of  the 
cardinal  number  one,  for  the  ordinal 
first,  is  to  be  explained  by  the  use 
of  the  same  term  often  to  express 
something  peculiar,  special — Whence 
that  a  day  of  peculiar  length  may 
be  inferred — a  period  of  indefinite 
duration. 

But  the  use  of  the  ordinal  is  found 
in  the  record  of  all  the  other  six 
days.    Yet  there  ^  would  be  the  same 


B.  G  4103.]  CHAPTER  I.  67 

6  %  And  God  said,  s  Let  there  be  a  firmament  in  the  midst  of 
the  waters,  and  let  it  divide  the  waters  from  the  waters. 

gJob3T:18;  Ps.  136:5;  Jer.lO:  12;  51:15. 


need,  (and  greater)  for  supposing 
indefinite  periods  for  tlie  other  days 
as  for  this  dav,  while  there  would 
not  be  this  same  ground  for  it,  in 
the  use  of  the  terms.  For  it  is  not 
})retended  that  the  term  '  second  '  is 
also  used  in  the  sense  of  peculiar, 
special.  It  is  obj  ected  to  the  ordinary 
sense  of  "clay"  in  this  narrative, 
that  the  solar  day  did  not  exist  until 
the  fourth  day.  But  this  is  not  to 
be  assumed.  The  sun  doubtless 
existed — and  there  was  light,  and 
the  light  time  was  here  called  by  the 
name  of  "  Day,"  which  it  has  ever 
since  borne — and  it  is  said  that 
"  there  was  evening  and  there  was 
morning"  on  the  first  day,  which 
would  seem  to  imply  the  earth's 
rotation  on  her  axis,  in  reference  to 
the  sun,  the  centre  of  the  system, 
making  the  day.  And  though  it  was 
not  until  the  fourth  day  that  the 
sun  and  moon  were  formally  set  and 
designated  as  the  light  bearers,  with 
reference  to  the  earth,  this  does  not 
by  any  means  prove  that  the  earth 
did  not  revolve  on  her  axis,  with  ref- 
erence to  the  sun  on  the  first  d.ay. 
The  sun  does  not  make  the  days ;  it 
only  marks  them.  The  day  was  not 
from  evening  to  evening,  but  from 
morning  to  morning.  Evening  came 
— "  there  was  evening  " — and  morn- 
ing came  (of  the  next  day)  making 
"day  one,"  just  as  we  date  year  one, 
after  the  twelve  months  are  finished, 
and  we  have  come  to  the  opening  of 
the  second  year. 

§  3.    Second    Day's    Work — Fir- 
MAJiENT.       Ch.  1 :  6-8. 

6.  After  the  subjugation  of  the 
darkness  on  the  first  day,  comes  the 
subjugation  of  the  icaters  on  the 
Becond  day,  so  that  in  the  light,  the 
earth  might  now  appear,  which  was 


yet  wrapped  ii»  the  waters  of  the 
abyss.  *l  Let  there  he.  This  is 
stiU  the  form.  The  expression 
of  God's  creative  v^ill,  precedes  in 
the  narrative  the  creative  act. 
The  act  is  expressly  recorded,  vs.  7. 
^  A  firmament.  (Heb.)  an  ex- 
panse;  from  the  verb,  to  spread  out. 
So  God  is  spoken  of  as  stretching 
out  the  heavens  as  a  curtain.  The 
Sept.  and  Vulg.,  render  the  word  by 
a  term  which  means  a  solidity,  from 
which  we  have  firmament.  But  the 
Heb.  term  conveys  no  such  idea. 
The  expanse,  as  an  outstretching — 
having  elasticity  and  thinness — is  the 
very  idea  of  our  atmosphere.  "  Who 
alone,  spreadeth  out  the  heavens. 
Who  stretcheth  out  the  heavens  like 
a  curtain."     Job  9  :  8.     Ps.  104  :  2. 

It  has  the  appearance  of  fixedness 
as  a  veil  or  curtain  of  blue,  and  the 
language  of  Scripture  is  phenomenal. 
In  Isa.  40  :  22  the  term  for  "  curtain  " 
means  something  tremulous — a  cur- 
tain hanging,  so  called  from  its 
tremulous  motion.  This  describes 
the  undulating  motion  of  the  ethe- 
real fluid  by  which  light  is  evolved. 
The  firmament  is  the  vacant  region 
of  the  atmosphere,  above  which,  (to 
the  higher  part)  rise  the  lighter 
particles  of  water — the  vapory 
clouds — and  below  which  the  heavier 
masses  of  waters  were  now  precipi- 
tated into  seas  and  oceans.  Hence 
it  is  placed  in  the  midst  of  the  icaters 
— meaning,  as  a  dividing  space, 
placed  in  the  midst  of  (between)  the 
waters,  celestial  and  terrestial.  The 
effect  of  this  Divine  mandate  was  to 
make  the  region  of  the  atmosphere 
a  separating  expanse — which  at  once 
would  become  transparent  and  could 
be  breathed,  and  would  serve  as  a 
medium  of  light  and  life  to  th^ 
objects  which  werB  to  be  brought 
forth  on  the  earth. 


68 


GENESIS. 


[B.  C.  410S. 


T  And  God  made  the  firmament,  '^and  divided  the  waters 
which  xoere  under  the  firmament  from  the  waters  which  were 
'  above  the  firmament :  and  it  was  so. 

8  And  God  called  the  firmament  Heaven :  and  the  evening  and 
the  morning  were  the  second  day. 

9  ^  And  God  said,  ^  Let  the  waters  under  the  heaven  be  gath- 
ered together  unto  one  place,  and  let  the  dry  land  appear  :  and 
it  was  so. 


h  Prov.  8  :  28.  i  Ps.  148 :  4.   k  Job  26 :  10  ; 
Prov.  8 :  29.  Jer.  5 :  22.  2  Pet.  3 :  5. 


P3.  33:7;    95:5;    104:9;    136:6. 


The  law  of  this  department  is 
here  introduced.  Next  to  the  light 
is  the  law  of  the  atmosphere  so  es- 
sential to  life  in  the  vegetable  and 
animal  world.  Here  it  is  set  forth 
as  supporting  the  floating  vapor,  and 
keeping  in  suspense  a  fluid  of  greater 
specific  gravity  than  itself.  The  for- 
mation of  clouds  is  referred  to  by 
Job  in  language  which  reveals 
an  acquaintance  with  the  laws 
here  established  by  the  Creator. 
"  Dost  thou  know  the  balancings  of 
the  clouds,"  etc.  "  He  maketh  small 
the  drops  of  water."  ^  Let  it 
didide.  Heb. — Let  it  he  causing  a 
didision,  (separating.)  Let  this  be 
its  province,  and  let  it  continue  so 
to  do.  The  form  here  used  denotes 
continuous  action. 

7.  And  Ood  made.  The  Divine 
command  went  immediately  into 
effect.  The  term  here  rendered 
"  made "  is  here  first  used,  and  six 
times  afterward  in  this  chapter.  It 
is  not  the  same  as  "  created,"  (vs.  1.) 
It  signifies  rather  to  prepare,  to  pro- 
duce, and  is  not  so  strong  a  term  as 
the  former  in  its  common  use,  (see 
vs.  1,  note.)  *![  And,  (lit.)  caused  to 
divide  between  the  waters  loldch  are 
from  under  the  expanse,  and  (between) 
the  waters  which  are  from  above  the 
expanse  —  to  separate  the  cloudy 
vapors,  from  the  mass  of  waters  yet 
enveloping  the  earth.  ^  And  it 
was  so.  This  came  to  be  the  fixed 
arrangement.  Here  was  the  insti- 
tution of  natural  law. 

8.  It  only  remains  to  mention 
that  God  called  the  expanse  "  heaven," 
lit.,  the  heights — ^by  which  it  may  be 


meant  that  He  assigned  to  it  this 
name  already,  by  anticipation,  and 
appropriately,  also,  fixed  the  atmos- 
pheric region  on  high.  An  atmos- 
phere over  forty  miles  high  sur- 
rounds our  earth.  The  clouds  form 
in  this  atmospheric  region. 

§  4.  Thibd  Day's  Work— Laitd, 
Seas — The  Veg^etable  Would, 
Ch.  1 :  9-13. 

9.  The  waters,  etc.  Jew.  Bib. — 
The  waters  shall  he  draicn  together 
under  the  heaven,  unto  one  place,  and 
let  the  dry  land  appear.  Tiie  atmos- 
pheric region  having  been  now  fixed 
and  assigned  its  province  of  separa- 
tion between  the  waters  above  and 
beneath,  the  next  step  is  to  gather 
together  the  mass  of  waters  on  the 
earth's  surface,  unto  one  place — that 
is,  unto  their  fixed  locality — within 
the  boundary  assigned  to  them. 
^  One  place — not  necessarily  within 
one  basin — but  into  one  collection — 
as  vs.  10 — as  separated  from'the  land. 

This  was  a  necessary  step  in  order 
to  the  reclaiming  and  separation  of 
the  land  from  the  waters,  and  in 
order  to  its  preparation  for  the  next 
day's  work,  and  to  the  occupation  of 
it  by  the  animal  tribes  about  to  be 
created.  *^  Let  the  dry  land  appear 
— lit.,  he  seen.  There  were,  as  yet, 
no  human  eyes  to  see  this  land.  But 
God  ordered  now  this  new  phenom- 
enon. He  beheld  it,  and  other  be- 
ings, doubtless — the  sons  of  God  be- 
held it.  The  dry  land  would  appear 
in  mountains  jutting  out  toward  the 
sky,  making  basins  for  the  waters — ■ 
in  extensive  continents  separated  by 


B.  C.  4102.] 


CHAPTER  I. 


10  And  God  called  the  dry  land  Earth ;  and  the  gathering 
together  of  the  waters  called  he  Seas :  and  God  saw  that  it  was 
good 

1 1  And  God  said,  Let  the  earth  ^  bring  forth  grass,  the  herb 
yielding  seed,  and  the  fruit  tree  yielding  "i  fruit  after  his  kind, 
whose  seed  is  in  itself,  upon  the  earth :  and  it  was  so. 

1  Heb.  6 :  T.      m  Luke  6 :  4i. 


seas  and  oceans,  and  in  plains  trav- 
ersed by  rivers,  and  dotted  with 
lakes,  (see  Job  28.)  These  irregular- 
ities of  surface  are  necessary,  as 
Buffon  remarks,  to  preserve  vegeta- 
tion and  life  on  the  terrestrial  globe. 
If  the  land  were  even,  and  regular, 
and  level,  the  sea  would  cover  it. 
It  is  said  by  the  Apostle  Peter  that 
the  scoffers  of  the  last  days  are 
"  willingly  ignorant  of  this  one  thing 
that  by  the  word  of  God  the  heav- 
ens we're  of  old,  and  the  earth  stand- 
ing out  of  the  water,  and  in  (through) 
the  water,"  2  Peter  3  :  5.  (See  Intro- 
duction.) Job  33  :  8  refers  to  this 
Divine  act  of  creation,  "  Who  shut 
up  the  sea  with  doors,  and  said. 
Hitherto  shalt  thou  come,  but  no  fur- 
ther." See,  also,  Ps.  33  :  7  ;  Prov. 
8  :  29.  Doubtless  this  change,  so 
sudden,  so  universal,  must  have  been 
attended  with  violent  convulsions  of 
nature,  upheavals,  etc.  But  of  this 
we  have  here  no  account.  A  striking 
picture  of  this  scene  is  drawn  by  the 
Psalmist  in  Ps.  104  :  6-9,  "  the  hymn 
of  creation"  See,  also,  Ps.  136  :  6  ; 
24  :  2  ;  Neh.  9  :  6.  The  great  rivers, 
lakes,  seas  and  oceans,  are  but  one 
mass  of  different  waters  running  one 
into  the  other.  Job  37  and  38  ch  ; 
Prov.  8  :  29. 

10.  Earth.  The  name  which 
Moses,  by  inspiration,  uses  of  the 
entire  globe,  (vs.  1,)  is  here  given  by 
God  to  the  "  dry  land."  ^  Seas.  This 
term  is  from  a  root  meaning  noisy 
agitation,  as  of  the  roaring  deep,  and 
is  a  general  term  including  all  waters 
— according  to  the  Heb.  usage.  It  is 
now  declared  that  this  work  of  God's 
creative  power  was  good.  This  is 
an  important  deiaration  as  against 
the  heathen  view  of  the  essential 


evil  of  matter — and   to  show  that 
God's  work,  which  has  since  been 
polluted  and  despoiled  by  sin,  was, 
in  the  beginning,  unequivocally  good. 
11,  Thus  far  th-^re  were  mountains 
and  valleys,   seas  and    rivers — but 
there    was    as   yet    no  vegetation. 
This  was,  therefore,  now  to  be  pro- 
duced by  the  same  Almighty  power 
of  God.     The  earth  had  no  germi- 
nating principle   ot    itself.     All  its 
products   must    now  proceed   from 
God's  ordering.     This  producing  of 
the  vegetable  tribes  was  prior  to  the  - 
calling  forth  of  sun  and  moon,  to 
show    God's    creatorship    as    being 
prior  and  superior  to  natural  laws. 
^  Let  the  earth,  etc.    Jew.  Bib. — The 
earth  shall  sprout  forth  sprouts.    The 
term  here  rendered  grass — is,  prop- 
erly, the  tender  blades  first  shooting 
from  the  earth.     The  margin  reads 
tender  grass  ;  and  it  is  often  rendered 
"tender  herl"    Deut.   32 :  2 ;    Job, 
I  38 :  27,  and  "-tender  grass,"  2  Sam. 
I  23 :  4 ;  Prov.  27  :  25  ;  Job,  6  :  5  ;  Ps. 
I  23 :  2,   (margin.)      It  includes,    not 
j  merely  the  grass,  but  the  whole  tribe 
I  of  grasses  just   sprouting  from  the 
I  ground.     ^  The  herb,  etc.,  (lit.)  herb 
!  seeding-seed.    This  covers,  properly, 
j  aU  the  vegetable  world  not  included 
in  grasses   and  trees.      They   were 
I  to  be    seed-producing,  and  such  as 
j  are  propagated  by  seed.     But   the 
I  power  so  to  propagate  was  here  given 
[  by  God.     The  three  terms  here  used 
j  answer  to  the  three  great  subdivis- 
1  ions  of  the  vegetable  kingdom. 
j      We   should  expect  this  order  to 
j  be  followed — that  vegetation  would 
I  clothe  the  earth  before  animals  were 
created.      If   some    indica^ons    are 
found  in  geological  strata  that  ani- 
mals and  plants  coexisted  from  earli- 


70 


GENESIS. 


[B.  C.  4102. 


12  And  \he  earth  brought  forth  grass,  and  herb  yielding  seed 
nfter  his  kind,  and  the  tree  yielding  fruit,  whose  seed  was  in 
itself,  after  his  kind :  and  God  saw  that  it  loas  good. 

13  And  the  evening  and  the  morning  were  the  third  day. 

14  *^  And  God  said,  Let  there  be  »  lights  in  the  firmament  of 
the  heaven,  to  divide  the  day  from  the  night ;  and  let  them  be 
for  signs,  and  «  for  seasons,  and  for  days,  and  years. 

■ B _____^ 

n  Deut.  4 :  19.    Pb.  T4  :  16  ;  136 :  7     o  Ps.  74 :  IT :  104 :  19. 


est  times,  there  is  no  disproof  of  a 
previous  period  of  vegetation  alone, 
of  which  no  records  are  extant  except 
in  the  Inspired  history.  The  proof 
from  science  of  the  existence  of  plants 
before  animals  is  inferential  and  still 
may  be  deemed  satisfactory." — Dana. 

We  further  learn,  in  the  next 
chapter,  (ch.  2  :  5,)  that  God  made 
every  j)lant  of  the  field  before  it  was 
in  the  earth,  and  every  herb  of  the 
field  before  it  grew— that  this  was  not 
spontaneous  growth,  nor  from  nat- 
ural causes,  but  hj  the  Divine  com- 
mand, introducing  natural  causes. 

1"  {The)  fruit-tree,  etc.,  rather — 
fruit-tree  yielding,  (lit.,  making,  or 
iwoducing)  fruit.  The  same  term  is 
used  here  (rendered  yielding,)  as  is 
used  of  God  "maJdng,"  (verse  7.) 
T[  After  Ms  kind.  This  was  to  be 
the  law,  of  like  producing  like.  And 
this  law,  like  every  other  law  of 
nature,  is  derived  from  the  creative 
power  of  God,  and  dependent  always 
on  His  wiU.  *f[  WJiose  seed.  This  is 
an  explanatory  clause.  The  law  is, 
that  the  plant,  or  tree,  should  have 
the  seed  in  itself— xdXixQv,  in  it — in 
the  fruit,  as  the  element  of  propaga- 
tion ;  and  so  it  should  be  a  principle 
of  self-propagation  upon  the  earth 
by  means  of  the  seed  which  it  has 
in  it.  '^  And  it  was  so.  It  came  to 
pass,  as  God  Almighty  commanded. 
"  He  commanded  and  they  were  crea- 
ted," (Ps.  148  :  5.)  "  By  this  statement 
we  are  taught  that  each  species  (kind) 
?s  permanently  reproductive,  varia- 
ble within  narrow  limits,  incapable 
of  i^ermanent  intermixture  with 
other  species,  and  a  direct  product 
of  creative  i)ower." — Dawson's  Ar- 


cJiaia,  p.  163.    And  thus  revelation 
and  science  agree. 

12,  13.  And  the  earth  brought 
forth  (lit.)  sprouts,  herb  seeding  seed 
after  its  kind,  and  tree  producing 
fruit  whose  seed  (was)  in  itself  (in  it) 
after  its  kind  ;  and  God  saic  that  (it 
was)  good.  And  it  loas  evening  and 
it  loas  morning,  a  third  day. 

Observe. — The  term  "  create  "  ia 
not  used  in  reference  to  vegetable 
life — as  this  is  not  life  in  the  higher 
s«nse  of  conscious  life — and  so  it 
comes  in,  under  the  head  of  matter. 
The  term  bar  a,  which  is  used  in  this 
narrative  only  to  introduce  a  new 
department  of  creation,  does  not, 
therefore,  occur  again,  (after  vs.  1,) 
until  animal  life  is  introduced,  (vs. 
21.)  The  analogy  which  the  first 
three  days'  work  bears  to  the  work 
of  the  last  three  days,  is  remarka- 
ble— the  last  three  perfecting  the 
arrangements  of  the  first  three.  On 
the  first  three  days  were  produced 
the  elements,  and  on  the  last  three, 
the  compound  organisms.  The  first 
and  fourth  days'  work  has  reference 
to  the  light — the  fourth  day  giving 
us  the  luminaries,  or  light-bearers, 
while  the  first  had  given  us  the 
light  itself — and  as  on  the  fifth 
day  we  have  the  birds  and  fishes,  so 
on  the  second,  we  had  the  air  and 
waters.  And  as  the  earth  and  the 
plants  are  arranged  on  the  third 
day,  so  the  creeping  things,  and  cat- 
tle, and  man,  on  the  sixth. 

§  5.    FoiTRTH   Day's  Work — Thh 
Luminaries.    Ch.  1 :  14-19. 

14.    After   the    earth    was   thiM 


B.  C.  4102.] 


CHAPTER  I. 


71 


clotlied  with  vegetation — the  fields 
covered  with  grass  and  herbage — 
which  had  in  them  also  the  elements 
of  propagation,  God  now  called  forth 
the  two  great  luminaries  for  the 
globe.  ^  Let  there  he.  Heb. — Be 
there  luminaries:  The  term  here 
rendered  lights  is  not  the  same  as 
before  used,  but-  means,  properly, 
light-hearers — properly,  places  of  light 
— receptacles  of  light.  It  would 
seem  that  the  sun  and  moon  had  not 
been  constituted  such  light  hearers 
to  our  earth,  (at  least  in  its  present 
state,)  until  this  fourth  day.  Liter- 
ally it  reads,  "  Be  there  light  hearers" 
etc.  The  same  word  of  command  is 
used  as  in  vs.  3,  "  Be  there  " — let  there 
be — and  then  it  is  added,  "  And  let 
them  he  for  light  bearers  in  the  fir- 
mament of  heaven,"  the  same  phrase 
as  in  the  first  clause — "  to  give  light 
upon  the  earth."  The  clauses  show 
that  here  was  no  original  creation 
of  the  luminaries,  but  an  arrange- 
ment, adjustment  of  them  for  the 
purpose  of  giving  light  upon  the 
earth,  and  for  marking  out  time  and 
seasons,  etc.  The  sun  is  not  in  his  own 
essence,  luminous — -though  he  is  con- 
stituted the  chief  depository  and 
source  of  light  to  our  earth,  and  to  all 
the  solar  system.  He  may  not  always 
have  possessed  this  light-giving 
power.  He  is,  in  himself,  a  dark 
mass  like  our  earth,  and  surrounded 
by  two  atmospheres — the  one  near- 
est him  being  like  ours — the  other 
being  phosporescent ;  luminous,  and 
giving  light  and  heat.  The  spots 
on  the  sun's  disc  are  supposed  to  be 
the  dark  body  of  the  sun  seen 
through  openings  in  the  outer  at- 
mosphere occasioned  by  great  com- 
motions in  it. .  These  might  even 
lead  to  its  total  obscuration.  1"  In 
the  firmament,  etc.,  (lit.)  In  the  ex- 
panse — [which  was  already  made, 
see  vs.  6  and  ?,]  to  cause  a  division 
between  the  day  and  {between)  the 
night.  These  terms  "  expanse,"  and 
**  heaven,"  previously  applied  to  the 
atmosphere,  are  here  combined  to 
denote  the  more  distant  starry  and 
planetary  heavens.     The  object  of 


these  luminaries  is  here  staled. 
Astronomy  tells  us  how  it  is  by  iho 
regular,  diurnal  rotation  of  the  earth 
that  this  division  is  produced.  But 
here  we  find  the  origin  of  this  law 
of  nature — in  the  creative  work  of 
God,  without  which  it  would  have 
had  no  such  province  or  function. 
Some  understand  this  of  the  entire 
clearing  away  of  the  mists  by  which 
the  earth  was  yet  partially  envelop- 
ed— and  that  by  this  means,  the 
luminaries  were  made  visible,  the 
phenomena  only  being  here  des- 
cribed. We  may  suppose  that  the 
sun  was  now  made  a  Ughthearer  to 
our  earth  by  the  constitution  of  his 
atmosphere,  or  the  reconstitution  of 
ours  for  this  purpose.  The  solar 
system,  from  "  the  beginning,"  has 
required  the  revolution  of  the  earth 
around  the  sun.  The  sun,  moon 
and  stars  must  have  existed,  along 
with  our  planet,  from  "  the  begin- 
ning," and  were  doubtless  included 
in  the  original  creation,  (ch.  1:1.) 
The  work  of  the  first  day  of  this 
creative  week  was  the  evoking  of  the 
light,  (vs.  5,)  which  may,  in  past 
ages  of  our  planet,  have  shone  upon 
the  earth  prior  to  the  reign  of  the 
chaos,  and  which  is  now  commanded 
to  shine  out  of  darkness.  The  work 
of  the  fourth  day  is  the  manifest 
adjustment  of  these  luminaries  for 
their  natural  work,  as  here  designa- 
ted. Whether  there  was  any  change 
now  made  in  tlie  velocity  of  the 
earth's  rotation,  or  in  the  obliquity 
of  the  ecliptic  is  not  here  stated. 
These  celestial  phenomena  are  noted 
as  they  may  be  observed  by  the  be- 
holder. Here  is  an  advance  upon 
the  first  days'  work.  Beyond  the 
primary  division  of  time  into  night 
and  day,  marked  by  the  diurnal  ro- 
tation of  the  earth  on  its  axis,  here, 
is  the  further  division  which  is 
marked  by  the  revolving  of  the 
earth  around  the  sun,  which  is  "  for 
signs,  and  for  seasons,  and  for  days, 
and  for  years."  Such  a  manifesta- 
tion of  the  planetary  heavens  and 
of  their  relations  to  earthly  affairs 
had  not  been  necessary  until  now 


73 


GENESIS. 


[B.  C.  41(13. 


15  And  let  them  be  for  lights  in  the  firmament  of  the  heaven 
to  give  light  upon  the  earth :  and  it  was  so. 

16  And  God  P  made  two  great  lights  ;  the  greater  light  to  rule 
the  day,  and  q  the  lesser  light  to  rule  the  night :  he  made  "^  the 
stars  also. 

17  And  God  set  them  in  the  firmament  of  the  heaven  to  give 
light  upcn  the  earth. 

18  And  to  s  rale  over  the  day,  and  over  the  night,  and  to  di- 
vide the  light  from  tlie  darkness :  and  God  saw  that  it  loas  good. 

19  And  the  evening  and  the  morning  were  the  fourth  day. 

p  Ps.  136  : 7,  8,  9  ;  148 :  3,  5.    q  Ps.  8:3.    r  Job  38 :  7.     s  Jer.  31 :  35. 


that  animal  life  is  to  be  created. 
1"  For  signs.  The  term  means,  1st, 
indentations  or  marks  ;  2nd,  portents, 
tokens.  Here  it  means  indications 
of  things  belonging  to  the  order  of 
nature — signs  for  the  intelligent  be- 
holder who  is  soon  to  be  brought 
upon  the  stage.  They  are  to  serve 
as  the  natural  chronometer  of  man- 
kind. The  mariner  and  the  astron- 
omer are  to  take  their  observations 
of  them  all  along  the  ages.  The 
year  is  marked  by  the  sun's  course. 
So  the  weather  is  indicated  by  the 
aspects  of  the  sun  and  moon—the 
coming  t^n  of  heat,  or  cold,  or 
storms.  So,  also,  of  portents  it  is 
said,  "  There  shall  be  signs  m  the 
sun,  moon,  and  stars,"  Luke  21  :  25. 
^  Seasons.  The  seasons  of  the  year 
— as  spring,  summer,  autumn,  and 
winter — the  season  for  sowing,  prun- 
ing, reaping.  So,  also,  appointed 
seasons,  or  set  times,  are  regulated 
and  denoted  by  these  heavenly 
bodies.  The  Babbis  explain  this  as 
referring  to  their  festivals.  But 
though  the  same  term  is  used  by  the 
Jews  of  their  set  times  for  feasts, 
there  is  no  reason  to  suppose  that 
these  luminaries  were  here  divinely 
appointed  and  set  apart  for  that  use. 
"  The  moon  and  stars  to  rule  by 
night."  They  were  to  serve,  also, 
for  days  and  years.  This  is  only  an 
amplification  of  the  idea.  They 
were  to  serve  for  marking  days  and 
years — fixing  their  limits,  and  regu- 
lating, by  their  motions  and  influ- 
enoe,  the  progress  and  divisions  of 


time.  "  He  appointed  the  moon  for 
seasons.  The  sun  knoweth  his  going 
down,"  Ps.  104:19,  20.  See  Job 
38  :  33. 

15.  This  verso  only  farther  defines 
the  office  of  these  luminaries — to 
give  light  upon  the  earth.  ^  And 
it  was  sc.  "  He  spake  and  it  was 
done ;  Ho  commanded,  and  it  stood 
fast." 

16.  And  God  made.  (Heb. —  Yaas.) 
Not  the  same  term  as  "  created.' 
Rather,  He  formed.,  fitted — adjust- 
ed. ^  Oreai  lights.  Lit. — The  two 
great  luminaries,  (the  sun  and  the 
moon,)  the  great  luminoA'y  for  ruling 
the  day,  and  the  small  luminary  for 
ruling  the  night,  and  the  stars.  Here, 
as  in  former  instances,  the  very 
things  just  commanded  are  noted  as 
performed.  The  sun,  the  great  light 
bearer,  was  made — {set,  constituted,) 
for  ruling  the  day — to  regulate  it; 
always  marking  the  day-dawn  by  his 
rising,  and  the  close  of  the  day  by 
his  setting.  ^  And  the  stars.  Our 
translators  have  here  introduced  the 
words,  "  7ie  made."  But  the  original 
shows  that  this  last  clause  stands 
immediately  connected  with  the  pre- 
ceding, in  the  sense — He  7nade  the 
small  luminary  and  the  stars  to  rule 
the  night,  or,  as  it  is  elsewhere  ex- 
pressed, "  the  moon  and  stars  to  rule 
l3y  night,"  (the  same  terms  being 
used  in  the  last  clause  as  here,)  Ps. 
136  :  7-9.  See,  also,  Jer.  31  :  35,  36. 
Or,  as  Benisch  translates,  the  "  lesser 
light  to  rule  the  night  and  (to  rule) 
the  stars."    We  have  supposed  that 

I 


B.  C.  4103.] 


CHAPTER  I. 


73 


20  And  God  said,  Let  the  waters  bring  forth  abundantly  the 
moving  creature  that  hath  life,  and  fowl  that  may  fly  above  the 
earth  in  the  open  firmament  of  heaven. 


tlie  sun,  moon,  and  stars  were  in- 
cluded in  the  original  creation  of  the 
heavens  and  the  earth,  "  in  the  be- 
ginning," (Qen.  1  : 1,) — and  that  they 
are  only  now  set,  or  constituted,  in 
the  relation  of  light^earers  to  our 
earth.  This,  also,  accords  with  all 
that  science  finds  out  from  its  ma- 
turest  investigations.  "An  exami- 
nation of  the  visual  organs  of  the 
earliest  animal  remains,  proves  that 
light,  as  far  as  it  can  be  traced  back 
in  time,  was  of  the  same  nature  and 
properties  as  that  which  is  now  shed 
down  upon  the  earth." 

§  6.  Fifth  Day's  Wokk — AinMAii 
Life — Fishes  and  Biiuhb — Cre- 
ation OF  Great  Reptiles.  Ch. 
1 :  20-33. 

30.  We  come  now  to  that  portion 
of  the  creative  work  which  geology 
claims  to  investigate  with  most  mi- 
nuteness.    Until   the  fifth  day  we 
have  had  only  the  lowest  form  of 
life,  (in  the  vegetable  world,)  and 
not  as  yet  any  animated,  conscious 
life.    This  forms  a  new  and  advanced 
department  of   the  creative   work, 
and  hence  we  find  the  term  for  the 
original  act  of  creation  used  in  verse 
21   as  in  verse  1.    It  would  seem 
that  geology  does  not  decide  clearly 
as  to  the  priority  of  vegetables  or 
animals.      But  we  see  plainly  the 
important  use  served  by  vegetables 
in  rendering  the  atmosphere  fit  for 
'  respiration  of  animals,  as  well  as  for 
•  the  supply  of  food.     All  the  earth's 
'  physical  features  were  perfected  on 
■  the  fourth  day,  and  immediately  be- 
-  fore  the  creation  of  animals.     "  Ge- 
£  ology  produces  amongst  the  earliest 
c  fossil  remains  nearly  as  many  speci- 
■;  mens  of  animal  life,  (in  its  lowest 
'  forms  at  least,)  zoophytes,  moUusca, 
1  etc.,    as    it   does  of  vegetable  life. 
'  Also,  many  forms  of  fishes — many, 
j*  even  of  the  most  perfect,  occur  in 

VO^.  I. — 4. 


strata  far  below  those  which  contain 
the  great  sea  monsters  and  birds, 
and  which  are  supposed  to  answer 
to  the  *  fifth  day.'  Some  refer  this 
to  the  deluge.  Others  suppose  an 
unrecorded,  but  highly  probable, 
fecundity  of  the  primeval  waters, 
producing  the  lower  forms  of  animal 
life  before  terrestrial  vegetation.  It 
is  held  that  marine  vegetation,  ap- 
proaching to  the  animal  life,  may 
have  preceded  the  terrestrial."  But 
the  better  solution  is  that  we  have 
nothing  to  do  with  the  record  of  the 
rocks  in  the  interpretation  of  the 
Mosaic  account.  These  geological 
remains  belong  to  a  prior  state  of 
the  globe,  of  which  we  have  here  no 
account  except  the  general  statement 
in  verse  1.  And  it  is  not  our  busi- 
ness, therefore,  to  harmonize  the 
two  records,  one  of  which  relates  to 
a  far  anterior  period  of  the  earth. 
The  earth  that  was  (tna,)  "void'* 
is  now  to  be  peopled.  Here  the  Al 
mighty  Creator  proceeds  to  com- 
mand into  existence  the  immense 
tribes  that  swarm  in  the  sea  and  in 
the  air.  Next  to  the  last  step  in  the 
progress  of  the  creative  work  is  this. 
The  phrase  here  rendered  the  mov- 
ing creature,  is  more  exactly  the 
swarming,  living  creature.  (Jew. 
Fam.  Bib.)— ^olific  creature.  It  is — 
Let  the  waters  swarm  with  swarming ^ 
living  creature.  The  noun  corres- 
ponds with  the  verb  here  rendered, 
"bring  forth  abundantly."  So  Mil- 
ton has  it,  "  Let  the  waters  generate 
reptile  with  spawn  abundant."  It 
is  known  that  the  finny  tribes  are 
immensely  prolific,  and  that  the  eggs 
of  fish,  called  spawn,  produce  vast 
multitudes.  Thus  the  roe  of  a  cod- 
fish contains  nine  millions  of  eggs ; 
of  a  flounder  nearly  a  million  and  a 
half;  of  a  mackerel  half  a  million, 
etc.  So,  also,  in  regard  to  birds.  A 
flock  of  petrels  has  been  seen  that 
was  computed  to  number  one  hun- 


u 


GENESIS. 


[B.  C.  4103. 


21  And  "  God  created  great  Avhales,  and  every  living  creature 
that  moveth,  which  the  waters  brought  forth  abundantly  after 
their  iind,  and  every  winged  fowl  after  his  land:  and  God  saw 
that  ii  was  good. 

uCh.  6:20;  7:14;  8-:  19.     Ps.  104:26. 


dred  and  fifty  millions.    The  passen- 

fer  pigeon  of  North  America  has 
een  seen  in  flocks  a  mile  broad  that 
took  four  hours  in  passing",  at  the 
rate  of  a  mile  a  minute,  calculated 
to  contain  two  thousand  two  hun- 
dred and  fifty  millions  of  birds.  The 
Psalmist  exclaims,  "  So  is  this  great 
and  wide  sea,  wherein  are  things 
creeping  (swarming)  innumerable, 
botJi  small  and  great  beasts,  {crea- 
tures," Ps.  104  :  25.  The  torm  WB5, 
(nephesJi,)  here  first  occurs.  It  is  de- 
rived frem  a  root  which  means  to 
breathe — from  which  it  naturally 
comes  to  mean  life,  which  is  indica- 
ted by  breath — also,  creature  and 
hodp,  or  person  i.  e.  who  breathes. 
Taken  with  its  kindred  term,  {hay ah) 
signifying  living — it  means  an  ani- 
mated creature,  (vs.  21,  ch.  2  :  19,  etc.) 
It  denotes  the  vital  principle  not 
only  in  man,  but  also  in  brutes.  It 
is  often  in  our  version  rendered 
"soul," — more  commonly  meaning 
person,  self.  It  occurs  about  seven 
hundred  times  in  the  Old  Testament. 
(See  vs.  24,  notes.)  ^  And  fotcl 
(flying  thing,)  may  fly.  Or,  And  let 
fowl  fly.  The  term  here  rendered 
''fowl"  includes  all  flying  insects. 
Lev.  11  :  20.  In  the  next  verse  it 
is  "every  flying  thing  that  hath 
wings."  The  idea  is  not  that  the 
fowl  are  to  be  produced  by  the  wa- 
ters, (see  ch.  2  :  19,)  as  naight  seem 
from  the  addition  of  the  word 
"that"  by  our  translators — printed 
in  italics,  as  not  being  in  the  original. 
^  Above  (lit.  upon)  the  earth — {upon 
'■■he  face  of)  in  front  of  the  expanse 
jf  heaven.  This  designates  the 
respective  elements  in  which  fishes 
and  birds  were  to  live  and  move. 
The  reading — "in  the  open  firma- 
ment "  gives  the  sense.    The  phrase 


(■^saVy)  is  often  read  "before,"  "in 
front  of,"  "  in  presence  of" 

21.  Here  follows,  as  before,  the 
creative  act  ensuing  upon  the  creEi- 
tive  word.  In  the  order  of  nature, 
the  one  would  seem  to  follow  the 
other,  of  course.  But  really  in  the 
order  of  time  the  creative  word  was 
the  creative  act.  "By  faith  we 
understand  that  the  worlds  were 
framed  by  the  word  of  God."  "  He 
spake,  and  it  was  done."  ^  Created. 
This  act  of  creation  marks  the  sec- 
ond stage  of  the  creative  work,  and 
here  the  second  time  in  the  narra- 
tive occurs  the  use  of  the  term  bara. 
As  the  first  department  of  the  crea- 
tive  work  was  that  of  matter,  (vs.  1,) 
so  here  is  the  department  of  anima- 
ted, conscious  life.  The  first  act 
which  thus  results  in  life  is  here  dis- 
tinguished from  the  foregoing  work 
which  had  reference  to  inanimate 
matter.  ^  Great  ichales.  Lit. — the 
great  reptiles.  The  noun  here  used 
is  used  of  the  serpent,  Exod.  7  : 9, 
10,  12  ;  Dent.  32  :  33 ;  Ps.  91 :  13  ; 
also,  of  the  crocodile,  Isa.  51 : 9  ;  Neh. 
2  :  13  ;  Ps.  74 :  13 ;  and  of  sea  mon- 
sters, Job  7  :  12 ;  Ps.  148  :  7.  The 
term  seems  sometimes  to  mean^'ac^- 
als.  See  Mai.  1  : 3,  where  the  word  is 
than — {tannoth,  pi.)  akin  to  the  term 
Jje\is.than.  The  Jewish  Fam.  Bible 
reads — the  great,  huge  creatures.  It 
may  be  rendered  the  great  monsters. 
And  (created)  every  living  creature 
that  creepeth,  which  the  imtcra 
brought  forth  abundantly.  These 
two  classes  of  the  sicarming  creor 
tures  mentioned  collectively  in  the 
previous  verse,  are  here  specified. 
The  term  rendered  whales,  is  not  to 
be  understood  of  the  class  commonly' 
known  as  such,  bui  literally  meana 
the  extended,  or  long  stretched — whjci 


B  C.  4102.] 


(CHAPTER  I. 


711 


22  And  God  blessed  them,  saying,  ^  Be  fruitful,  and  multiply, 
and  fill  the  waters  in  the  seas,  and  let  fowl  multiply  in  the  earth. 

23  And  the  evening  and  the  morning  were  the  fifth  day. 

wch.  8:  IT. 


may  refer  either  to  size  or  number, 
but  probably  to  size.  T[  That  moveth. 
The  verb  is  here  used  which  corres- 
ponds with  "  creeping  thing," — and 
not  the  same  with  "moving  crea- 
ture," vs.  20.  It  refers  to  a  class  of 
the  swarming,  or  prolific  creatures. 
The  microscope  shows  that  there  are 
beings  with  perfect  organs  of  nutri- 
tion, locomotion,  and  reproduction, 
a  million  of  which  would  not  exceed 
in  bulk  one  grain  of  sand — eight 
millions  of  which  might  be  com- 
pressed within  a  grain  of  mustard 
seed !  Others  so  minute  that  live 
hundred  millions  of  them  could  live 
in  a  drop  of  water.  The  polishing 
slate,  named  after  Ehreiiberg,  is 
formed  of  infusoria,  each  of  which 
when  living,  was  covered  with  a 
silicious  shell,  and  of  these  creatures 
forty-one  thousand  millions  are  con- 
tained in  a  cubic  inch.  There  are 
!  animalcules  of  which  a  cubic  inch 
:  would  contain  a  million  millions. 
Tf  Which  the  waters,  etc.  It  was  no 
I  less  the  Divine  creative  act,  though 
it  was  done  in  making  the  waters 
bring  forth  abundantly.  T[  Winged 
fowl.  Created  every  fowl  of  icing. 

22.  Blessed  them,  and  said.  The 
blessing  follows  in  the  command. 
God's  commands  are  blessings.  His 
obligations  are  golden  ties.  The  high- 
est privilege  of  creatures  is  to  be 
bound  fast  to  God.  The  first  bless- 
ing pronoimced  on  earth  is  this — 
upon  the  living  tribes — and  the  Di- 
vine command  became  to  them  the 
law  of  their  being.  God,  by  His 
creative  word,  gave  them  such  power 
to  reproduce  their  several  species, 
vss.  24,  25.  li  Fill  the  waters  in  the 
seas.  The  waters  are  here  spoken  of 
as  in  the  seas — and  the  finny  tribes 
as  in  the  waters — the  waters  filling 


the  beds  depths  and  shores  of  the 
seas.  ^  And  let  fowl  multiply — that 
is,  every  winged  creature,  including 
winged  insects. 

23.  This  day  closes,  as  the  preced- 
ing days  had  done,  by  the  coming  on 
of  evening,  and  the  ushering  in  of  a 
new  morning.  Some  understand 
that  this  period  of  creation  is  that 
which  is  known  by  geologists  as  the 
age  of  reptiles.  Fossils  are  found  of 
gigantic  reptiles,  such  as  the  icthyo- 
saur,  whose  remains  are  found  thirty 
feet  long,  having  the  head  of  a  croc- 
odile, the  body  of  a  fish,  and  the 
general  form  of  a  lizard ;  and  the 
plesiosaur,  with  a  long  neck,  like  the 
body  of  a  serpent,  and  the  iguano* 
don,  of  lizard  shape,  some  sixty  feet 
long,  and  it  is  held  by  some  that 
these  belong  to  the  great  "  whalet," 
or  tanninim,  dragons,  monsters  of 
this  period. — {McDonald,  p.  281.) 
The  facts  claimed  by  geology  are 
held  to  be  thus  in  remarkable  keep- 
ing with  the  Mosaic  account.  And 
it  has  been  suggested  that  "  no  geol- 
ogist, with  the  facts  of  his  favorite 
science  before  him,  could,  in  so  brief 
a  compass,  furnish  so  full  and  accu- 
rate a  description  as  that  of  Moses 
here,  written  long  before  geology 
began  its  explorations,  or  was  ever 
dreamed  of  as  a  science." — {McDon- 
ald.) We  may  imderstand,  however, 
that  these  gigantic  tribes  of  geology 
were  altogether  prior  to  the  Mosaic 
account,  and  were  buried  in  their 
rocky  gravel  before  the  Adamic  cre- 
ation of  which  Moses  here  tells  us 
— that  they  were  animal  tribes  be- 
longing to  a  previous  state  of  our 
earth,  and  had  nothing  to  do  with 
man,  and  were  not  such  as  were 
suited  to  the  human  period. — ( 
Introduction) 


76 


GENESIS. 


[B.  C.  4103. 


24  ^  And  God  said,  Let  the  earth  bring  forth  the  living  crea- 
ture after  his  kind,  cattle,  and  creeping  thing,  and  beast  of  the 
earth  after  his  kind :  and  it  was  so. 


§  7.  Sixth  Day's  Work— Beasts — 
Cbeation  op  Man.    Ch.  1 :  34-31. 

34,  "We  note  here  a  still  further 
advance  in  the  creative  work.  From 
the  plant  there  was  an  advance  to 
the  lowest  forms  of  animal  life  in 
"  the  swarming  creatures,"  and  from 
these  again  to  tha  sea  monsters  and 
reptiles,  and  feathered  tribes.  But 
the  dry  land  was  still  untenanted  by 
its  proper  races.  The  creation  of  ani- 
mals stretches  over  two  days.  And 
here  on  the  sixth  we  have  the  land 
animals,  and  above  all,  man  is  crea- 
ted as  the  highest  type  of  animal  life 
— and  the  lord  of  the  lower  animals 
distinguished  by  the  image  of  God. 
This  is  held  by  some  to  be  the  age  of 
great  mammalian  quadrupeds — the 
third  and  last  of  the  great  geological 
periods.  Geology  testifies  that  man  is 
the  latest  of  the  animal  tribes,  and 
that  his  introduction  among  the  ten- 
ants of  the  earth  is  of  recent  date.  "  It 
is  only  in  the  latest  diluvial  deposits 
of  the  tertiary  period — the  newest 
on  the  earth's  crust  that  the  remains 
of  man  are  to  be  found."  ^  And 
God  said — As  before,  it  is  "  by  the 
word  of  God."  ^  Let  the  earth 
bring  forth  living  creature,  njH  tt;S5. 
Elsewhere  rendered  "  living  soul," — 
meaning  simply  animated  being.  The 
term  animal  indicates  it.  1"  Beast. 
Collectively,  the  ruminating  animals 
— such  as  feed  on  grasses — (ri^ns, 
from  which  behemoth)  ^  Creeping 
thing.  The  term  here  used  is  from 
a  verb,  meaning  properly  to  tread — 
referring  rather  to  the  smaller  kinds 
of  land  animals.  ^  Beasts  of  the 
earth.  Lit. — living  thing  of  the 
earth.  Jew.  Fam.  Bib. — animal  of 
the  earth,  or  field,  (wild  beasts,)  mean- 
ing the  various  classes  of  beasts  of 
prey.  Some  suppose  that  these  were 
not  at  the  creation  such,  in  their 
tabit,  but  only  of  a  class  more  vig- 


orous and  less  adapted  to  man's  do- 
minion than  others.  But  they  were 
probably  so  created  ;  because  carniv- 
orous animals  require  a  different 
structure  from  others.  Such  are 
found,  also,  among  the  fossil  remains 
of  pre-Adamic  animals. 

It  is  alleged  by  some  skeptics  that 
because  the  phrase  here  rendered 
"living  creature,"  is  in  ch.  3  :  7,  ap- 
plied to  man,  and  rendered  living 
soul,  we  must  understand  that  a  cre- 
ation, or  formation  of  the  human 
species  out  of  the  earth  is  here  re- 
corded. And  that  this  refers  to  races 
of  men  as  existing  before  the  crea- 
tion of  Adam.  But  this  does  not  at 
all  follow.  All  the  animated  tribes 
are  called  "  living  creatures,"  or 
"  living  soul,"  as  man,  also,  is  an 
animal.  It  would  only  show  that 
animals — animated  creatures,  are 
here  referred  to,  whereas,  after  this, 
and  as  a  higher  step  in  the  creation, 
man,  who  is  also  an  animal,  was  cre- 
ated, whose  characteristic  it  was  that 
he  was  made  in  the  image  of  Ood. 
And  in  ch.  3  : 7,  it  is  recorded  that 
"  God  breathed  into  his  nostrils  the 
breath  of  life," — a  high  distinction 
— and  that  man  became  "  a  living 
creature "  such  as  this,  having  a 
higher  life  inbreathed  by  God.  If 
there  were  now,  or  should  ever  be, 
any  ground  for  believing  that  any 
animal  most  nearly  approaching  to 
man  in  form  and  physical  constitu- 
tion ever  existed  prior  to  Adam,  it 
would  still  be  altogether  a  different 
being  from  man,  whose  distinction 
is  the  image  of  God,  and  the  "  breath 
of  lives  "  inbreathed  by  God,  But  it 
is  enough  to  say  that  the  geological 
record  is  not  so  clear  as  the  Scrip- 
tural one,  and  does  not  need  to  be. 
The  animals  here  created  are  such 
as  belong  to  existing  tribes,  made  for 
this  human  period — after  those  mon- 
sters of  the  past  geological  eras  had 
perished  from  the  earth. 


B  C.  4102.] 


CHAPTER  I. 


77 


25  And  God  made  the  beast  of  the  earth  after  his  kind,  and 
cattle  after  their  kind,  and  every  thing  that  creepeth  upon  the 
earth  after  his  kind :  and  God  saw  that  it  was  good. 

26  ^  And  God  said,  ^Let  us  make  man  in  our  image,  after  our 
likeness :  and  J  let  them  have  dominion  over  the  fish  of  the  sea, 
and  over  the  fowl  of  the  air,  and  over  the  cattle,  and  over  all 
the  earth,  and  over  every  creeping  thing  that  creepeth  upon  the 
earth. 

X  ch.  5: 1;  9  :  6;  Ps.  100  :  3 ;  Eccl.  T  :  29;  Acts  IT  :  26,  28,  29 ;  1  Cor.  11  :  7.    y  ch.  9  :  3 
Ps.  8  :  6. 


25.  Made,  (fashioned,)not  the  same 
term  as  created.  Here  the  order  of 
the  three  classes  is  different — the 
beast  of  prey  coming  first,  and  the 
creeping  thing,  or  smaller  classes  of 
animals  coming  last.  ^  After  his 
kind.  It  is  important  to  observe 
that  we  have  here  the  creation  of 
distinct  species,  which  are  to  preserve 
each  its  kind,  and  so  maintain  a  per- 
manent likeness  to  its  original  type. 
This  is  the  fundamental  law  of  the 
creation.  Variations  in  external 
forms  are  produced  by  certain  agen- 
cies— ^but  these  varieties  are  only 
Buperficial.  Nothing  is  here  known 
of  "the  transmutation  of  species, 
equivocal  generation,  or  creation  by 
natural  laws,"  so  much  talked  of  by 
certain  in  our  day.  Though  the 
waters  and  earth  are  commanded  to 
bring  forth  their  tenants,  yet,  in  re- 
cording the  fact  it  is  distinctly  stated 
that  Qod  made  them,  not  the  waters 
nor  the  earth.  The  permanence  of 
species  in  opposition  to  any  notions 
of  their  transmutation,  is  shown  by 
the  fact  cited  by  Prof.  Agassiz,  that 
in  the  coral  reefs  of  the  Gulf  of 
Mexico,  which,  according  to  his  cal- 
culation, have  been  seventy  thou- 
sand years  in  forming,  no  change  has 
occurred  in  the  species  of  these  coral 
insects  themselves,  whose  skeletons 
form  these  curious  reefs, — {Methods 
of  Study,  p.  190.) 


i  7.  a.     Creation  of  Man. 
1 :  26,  27. 


Ch. 


26.  The  crowning  work  of  tlj  3  cre- 
ation is  now  to  be  performed     Ac- 


cordingly, to  indicate  how  superior 
it  is  to  all  the  foregoing,  and  to  show 
that  all  the  preceding  work  of  the 
six  days  had  been  only  as  a  prepar- 
ation for  man's  residence  on  the 
earth,  the  Creator  says  not  as  be- 
fore, Let  there  he  man,  but  "  Let  us 
make  man."  This  form  of  expres- 
sion conveys  the  idea  of  counsel  and 
agreement — and  suggests  that  the 
work  was  done  in  wisdom  and  love. 
It  is  not  at  all  inappropriate  lan- 
guage when  we  know  that  there  are 
three  Persons  in  the  Godhead. 
Then,  at  once,  we  can  understand 
the  meaning  of  the  terms.  And 
though  this  plural  form  of  the  verb 
is  not,  in  itself,  reason  sufficient  for 
the  doctrine  of  the  Trinity,  yet,  ta- 
ken with  other  and  more  direct  pas- 
sages, it  is  strongly  confirmatory  of 
it.  See  ch.  3 :  22  ;  11:7;  Isa.  6  :  8. 
He  was  to  be  God's  representative 
on  earth,  clothed  with  dominion 
over  all  the  inferior  tribes.  ^  Man. 
This  is  the  generic  term  for  the 
human  race.  It  is  sometimes  used 
with  the  article  to  denote  the  man 
Adam — the  first  of  the  human  fam- 
ily. In  the  second  and  third  chap- 
ters it  occurs  in  this  sense  nineteen 
times.  The  term  is  derived  by  some 
from  the  word  which  means  red, 
either  because  of  his  redness  of  com- 
plexion, (which  is  not  likely,)  or  be- 
cause he  was  taken  from  the  ground, 
and  accordingly  the  kindred  term 
means  ground.  Josephus  so  explains 
it.  Ant.  B.  1.  C.  1.  Others,  more  re- 
cently, derive  it  from  the  Arabic 
verb,  which  means  to  bring  together, 
to  Und,'(yr  hold  together.    {See  Hoff- 


78 


GENESIS. 


[B.  C.  4103. 


27  So  God  created  man  in  his  own  image,  ^  in  the  image  of 
God  created  he  him ;  ^  male  and  female  created  he  them. 


z  1  Cor.  11  :  7.     a  ch.  5 


Mai.  2  :  15;  Matt.  19  :  4;  Mark  10  :  6. 


man,  Art.  Adam,  Herzog's  Cyclope- 
dia;) as  our  term  husband  is  from 
houseband,  and  conveys  a  similar 
idea.  The  old  Heb.  verb  means  to 
Iring  together — and  thence  to  compact 
— and  man  here  is  said  to  have  been 
made  in  the  likeness  of  God.  Hence 
the  term  Adam  may  mean  image,  or 
likeness.  The  second  Adam  is  said 
to  be  the  express  image  of  the  Fa- 
ther's person — and  He  is  the  Man  ! 
Behold  the  man,  who  is  the  "  Son  of 
Man," — the  God-man !  3  Cor.  4:4; 
Col.  1  :  15  ;  Heb.  1:3;  Rom.  8  :  39  ; 
Ps.  80  :  17.  Tf  In  our  image,  t^?.' 
A  distinction  has  been  urged  by 
Bome  between  the  "  image  "  and  the 
"likeness."  But  in  vs.  37,  imme- 
diately following,  only  one  of  the 
terms  is  used,  and  plainly  as  includ- 
ing both.  "  So  God  created  man  in 
His  (own)  image."  They  who  make 
the  distinction  hold  that  the  image 
denotes  the  natural  attributes,  and 
the  "  likeness  "  the  moral  attributes, 
or  conformity  to  the  Divine  nature. 
So  some  of  the  early  fathers.  It  is 
expressly  on  this  ground  of  the  Di- 
vine image  in  man  at  his  creation, 
that  the  murder  of  a  man  was  to  be 
punished  with  death ;  "for  in  the 
image  of  God  made  He  man,"  ch. 
9  :  6.  This  image  did  not  consist  in 
an  erect  posture — nor  merely  in  an 
immortal  future,  nor  in  intellect 
alone.  It  consisted  of  high  moral 
qualities  mainly.  These  are  desig- 
nated in  the  account  we  have  of  the 
Tiew  creation,  whose  object  it  is  to 
restore  man  to  his  original  relations 
to  God.  With  a  reference  to  this 
passage  we  find  that  the  "  image  of 
Ood"  consists  in  knowledge,  right- 
eousness, and  true  holiness.  Col.  3  :  iO ; 
Eph.  4  .  34 ;  Eccl.  7  :  39,  and  that  man 
Was  to  represent  (shadow  forth)  God 
on  the  earth.  Pres.  Edwards  says : 
"  There  is  a  twofold  image  of  God  in 
man — His  moral  or  spiritual  image 
Which  is  His  holiness,  that  is,  the 


image  of  God's  moral  excellency, 
(which  image  was  lost  by  the  Fall,) 
and  God's  natural  image,  consisting 
in  man's  reason  and  understanding, 
his  natural  ability  and  dominion  over 
the  creatures,  which  is  the  image  of 
God's  natural  attribute."  Accord- 
ingly, man  wears  still  a  memorial  in 
so  far  of  this  lost  dignity,  as  that 
the  murderer  of  man  is  to  be  visited 
with  capital  punishment,  ch.  9:6.  In 
the  high  moral  department  the  image 
of  God  was  lost  by  the  Fall,  or  so 
far  defaced  as  to  bear  only  the  faint- 
est reminder  of  it.  "  The  very  mind 
and  conscience  are  defiled," — "  hav- 
ing the  understanding  darkened." 
Accordingly  the  ground  on  which 
murder  is  summarily  visited  with 
condign  punishment  is  rather  what 
man  was  by  his  creation  than  what 
he  is  by  his  Fall.  "  For  in  the  image 
of  God  made  He  man."  ^  Let  them 
have  dominion.  Not  only  the  man, 
but  man,  {mankind)  is  here  contem- 
plated. The  individual  first  pair  we 
have  referred  to  in  detail  in  ch.  3. 
His  posterity  are  included  in  the 
grant.  The  race  of  man  was  to 
have  dominion  over  the  earth,  and 
over  every  department  of  the  animal 
creation.  Doubtless  this  dominion 
was  impaired  by  the  Fall — so  that 
when  man  rebelled  against  his  right- 
ful lord  and  sovereign,  the  lower 
tribes  rebelled  against  him.  Fish, 
fowl,  cattle,  and  every  thing  that 
creepeth  (moveth,  vs.  38,)  are  here  * 
named — as  well  as  the  earth  itself. 
He  was  to  be  monarch  of  the  earth, 
and  to  possess  and  use  it  for  his  own 
benefit,  and  for  God's  glory.  Ana- 
lyze Ps.  8,  "Behold  the  Man,"  in 
whom  its  highest  idea  is  fulfilled — 
Jesus  Christ. 

37.  Created.  The  creative  work 
of  God  reaches  now  its  highest  de- 
partment. We  have  had  conscious 
life  in  the  animal  tribes  (v.  31,)  as  an 
advance  beyond  the  mere  vegetable 


B.  a  4102.] 


CHAPTER  I. 


79 


being,  and  now  we  have  life  and 
spirit.  To  mark  this  new  stage  of 
the  creative  work  we  have  the  orig- 
inal creative  term  used.  It  is  that 
found  in  vs.  1  and  vs.  21,  and  differs 
from  that  used  in  vs.  2Q',  where  the 
term  "  make  "  is  that  often  used  in 
the  preceding  narrative,  and  in  the 
fourth  commandment,  and  which 
means  rather  to  form,  or  fashion. 
Man  was  formed  out  of  the  dust  of 
the  ground,  so  far  as  his  frame  is 
concerned.  Yet  he  was  also  "  crea- 
ted "  in  his  highest  qualities  of  mind 
and  spirit,  by  which  he  is  chiefly 
distinguished  from  the  lower  animal 
tribes.  Hence  in  ch.  3  :  3  both  terms 
are  used.  Yet  in  Gen.  9 : 6  that 
milder  term  is  used  of  this  making 
man  in  the  Divine  image.  The 
Sam.  Vers,  has  it,  "  So  God  created 
and  formed  man."  Jerus.  Targ., "  So 
the  word  of  Jehovah  created  man." 
The  Arab.,  "  So  God  created  Adam." 
This  creation  in  the  Divine  image 
is  a  fact  so  important  as  to  be  re- 
peated, and  it  is  thought  by  some 
that  the  fourfold  repetition  in  the 
two  verses  is  intensive,  and  the  same 
as  to  say,  in  the  image  of  God  and 
none  other.  1"  Man.  Lit. — the  man, 
definitely  referring  to  the  individual 
Adam — "in  the  image  of  God  crea- 
ted He  HIM,"  (in  the  singular,  mas- 
culine,)— meaning  that  her-'*,  ^.t  first, 
only  one  human  beinT^  .^ne  male,  was 
created.  But  immediately  the  state- 
ment is  made  so  as  to  show  that,  at 
that  time,  there  was  a  plurality  of 
persons  created — that  He  "created 
man,  male  and  female,"  two  persons 
in  one — as  the  woman  was  taken 
out  of  the  man— and  in  the  two  sexes, 
distinguished  as  "  male  and  female." 
So  they  were  created  and  not  other- 
wise, as  it  may  be  read, "  a  male  and 
a  female  created  He  them."  So  in 
ch.  5  : 1,  2,  it  is  clearly  implied  that 
only  one  pair  was  created,  and  that 
this  pair  propagated  the  human  spe- 
cies by  generation,  and  brought 
torth  children  of  the  same  form  with 
that  which  they  received  at  the  crea- 
tion. 

The  materialistic  spirit  refers  the 


production  of  man  to  certain  chem- 
ical processes  of  nature,  working  out 
the  hidden  seeds  of  organic  life 
which  the  earth  was  anciently  sup- 
posed to  enclose  within  herself. 
Man,  therefore,  is  said  to  be  only  a 
higher  species  of  monkey,  and  hence 
to  have  had  his  origin  in  the  Indian 
Archipelago,  where  the  highest  spe- 
cies of  monkeys  existed.  The  mon- 
keys are  held  by  these  philosophers 
to  be  the  parents  or  ancestors  of  the 
Negroes,  and  the  Negroes  of  the  Ma- 
lays, and  so  on  to  the  highest  type 
of  man,  the  Caucasian.  Nay,  more, 
man  is  held  by  these  theorists  to 
have  passed  up  from  a  fish  to  a  rep 
tile,  and  thence  to  a  bird,  and  so  on 
to  an  ape,  and  thence  upward  to  man 
kind.  But  this  relationship  cannot 
be  proved.  Gradation  in  God's  cre- 
ative work  is  mistaken  for  natural 
descent,  and  the  utmost  that  is  at- 
tained by  such  empty  and  ignorant 
theorizing  is  the  satisfaction,  if  it  be 
such,  to  the  authors,  of  having  found 
their  paternity  in  the  ape!  Some 
who  make  man  to  be  a  development 
from  the  lowest  tribes  of  creation, 
make  "  his  thoughts  to  be  the  pro- 
duct of  oxidized  coal  and  phosphor- 
escent fat — make  his  will  to  depend 
on  the  swelling  of  the  fibres,  and  the 
contact  of  different  substances  in  the 
brain — and  his  emotions  the  move- 
ments of  electric  currents  in  the 
nerves."  So  that  crime  and  murder 
are  referred  to  a  dislocation  of  a 
train  fibre.  Hence  the  greatest  re- 
gard is  had  for  criminals — they  must 
be  sent  to  hospitals  and  not  to  pris- 
ons, to  the  physician  and  not  to  the 
judge — and  even  murder  is  thus  the 
result  of  an  unfortunate  brain  struc- 
ture, which  ought  not  to  be  capitally 
punished.  Thus,  by  such  a  vile 
falsity,  all  moral  sense  and  responsi- 
bility are  denied  along  with  the  very 
nature  and  essence  of  man. — (See 
Kalisch,  p.  29.) 

Agassiz  says,  "  It  is  my  belief  that 
naturalists  are  chasing  a  phantom 
in  their  search  after  some  material 
gradation  among  created  beings  by 
which  the  whole  animal  kingdom 


60 


GENESIS. 


[B.  C.  4102. 


may  have  been  derived  by  successive 
development  from  a  germ  or  germs." 
And  again,  "  the  resources  of  Deity 
cannot  be  so  meagre  that  in  order  to 
create  a  human  being  endowed  with 
reason,  He  must  change  a  monkey 
into  a  man." — Methods  of  Study,  p.  4. 

And  we  may  add,  this  in  itself 
would  be  quite  as  miraculous  as  the 
creation  of  man  out  of  the  dust, 
according  to  the  Biblical  account. 

•[[  Male  and  female.  This  is  the 
general  statement  of  which  we  have 
the  fuller  detail  in  ch.  2,  narrating 
the  formation  of  man  out  of  the  dust, 
and  of  the  woman  out  of  the  man, 
in  connexion,  also,  with  the  prepar- 
ation of  Eden,  and  man's  location  in 
it,  (ch.  2.)  This  is  the  same  as  is 
recorded  in  regard  to  the  former  cre- 
ations, only  in  a  diflPerent  form  of 
speech,  that  man  was  made  after  his 
kind,  etc.  We  have  here  the  simple 
statement  that  God  created  the  man, 
individual,  yet  it  was  as  the  root  of 
the  human  race,  "male  and  female  cre- 
ated He  them."  In  ch.  2  the  individ- 
ual man  is  more  particularly  spoken 
of,  and  the  more  detailed  account  is 
given.  It  might  seem  from  the  nar- 
rative there  that  some  time  elapsed 
between  the  creation  of  Adam  and 
that  of  Eve — ^more  than  the  few 
hours  of  a  natural  day,  judging  from 
what  took  place  in  the  interval. 
Yet  Adam  and  Eve  appear  both  to 
have  been  created  on  the  sixth  day. 

Modern  scepticism,  imder  the  guise 
of  science,  has  labored  to  account  for 
the  origin  of  man  by  the  working 
of  natural  laws,  and  without  a  Di- 
vine creative  fiat.  Some  would 
trace  man  by  a  process  of  slow  de- 
velopment through  ages,  to  his 
paternity  in  the  Ape  tribe.  In  reply 
to  this  we  quote  from  Prof.  Dana : 

"  It  is  possible  to  conceive  that  a 
being  with  such  mental  endowments 
as  man  possesses,  and  with  even  the 
throat  of  a  gorilla  might  originate 
an  intelligible  language ;  but  it  is 
incomprehensible  how  the  gift  of 
speech  coidd  develop  man's  mental 
qualities  in  a  brute,  however  long 
tiie  time  allowed.    Moreover,  it  is  a 


natural  question,  why  there  are  ncfc 
man-apes  in  the  present  ago  of  the 
world,  representing  the  various 
stages  of  transition,  and  filling  up 
the  hiatus,  admitted  to  be  large,  if 
such  a  process  of  development  is 
part  of  the  general  system  of  nature. 
We  think  this  question  a  fair  one, 
notwithstanding  the  reply  which 
may  be  made,  that  the  more  devel- 
opable individuals  long  since  passed 
out  of  the  ape-stage,  leaving  behind 
only  the  unimprovable  ones.  The 
resemblances  between  the  skeletons 
of  man  and  the  apes,  and  between  ova 
generally,  mentioned  by  Prof.  Hux- 
ley,  may,  to  the  uninitiated  in  sci- 
ence, appear  to  make  the  transition 
by  development  feasible :  yet  they 
are  of  no  weight  as  argument,  since 
the  question  is  as  to  the /act  whether, 
under  nature's  laws,  such  a  transi- 
tion has  taken  place  as  the  gradual 
change  of  an  ape  into  a  man,  or 
whether  apes  were  made  to  be,  and 
remain,  apes.  In  the  ape,  the  great 
muscle  of  the  foot,  the  flexor  longus 
poinds,  divides  and  sends  a  branch 
to  three  or  more  of  the  toes,  while 
in  man,  it  passes  to  the  great  toe 
alone  :  is  it  a  fact  that  this  and  the 
many  structural  differences  of  the 
foot  and  other  parts  of  the  body 
were  brought  about  by  gradual  de- 
velopment in  a  -progressive  ape? 
Why  have  aU  the  existing  descend- 
ants of  the  one  or  more  develo-pahle 
man-apes  lost  the  grasping  character 
of  the  feet  ?  If  to  some  of  a  better 
sort  it  became  useless  and  comported 
ill  with  the  progressive  elevation  of 
their  natures,  there  are  multitudes 
of  others  that  have  not  yet  emerged 
from  the  savage  state,  some  in  Aus- 
tralasia, it  is  said,  who  still  follow  a 
sort  of  tree  life ;  and  these  would 
always  have  found  the  grasping  foot 
a  great  convenience — good  enough 
for  standing  erect — good  for  climb- 
ing  crags  and  trees.  Was  it  through 
an  inflexible  law,  h>st>  that  in  the 
case  of  a  growing  enihrvo,  which  de« 
termined,  along  the  lines  of  "  natural 
sekiction,"  the  successive  steps  and 
the  final  results  in  all  their  details? 


B.  C.  4103.] 


CHAPTER  I. 


81 


But  why,  after  progress  had  began, 
might  not  groups  of  individuals 
have  been  thrown  out  of  the  line  of 
progress,  according  to  the  same  law 
of  "natural  selection,"  as  this  is  an 
.  admitted  effect  under  it,  so  that  some 
to  whom  the  grasping  foot  would 
prove  a  great  convenience,  might 
have  retained  it  ?  To  this  question 
comes  the  reply,  that  the  interme- 
diate types  which  have  existed,  have 
become  extinct.  The  reply  will  be 
satisfactory  when  such  fossil  speci- 
mens shall  have  been  discovered." 

Darwin's  theory  of  "  the  transmu- 
tation of  species,"  which  is  b\-oached 
for  its  application  to  this  question, 
has  been  well  replied  to  by  Prof. 
Hitchcock,  as  follows  : 

"  It  is  a  significant  fact  that  very 
few  of  the  advocates  of  the  trans- 
mutation hypothesis  refer  to  man  as 
an  example  of  it.  Yet  if  it  be  true, 
man  ought  to  be  a  conspicuous  illus- 
tration of  it.  For  in  his  case  we 
have  the  most  perfect  of  all  animals 
and  vastly  the  superior  of  them  all, 
appearing  suddenly  at  a  very  recent 
period;  for  though  geologists  may 
contend  about  the  precise  period  of 
his  appearance,  all  agree  that  it  was 
very  recent,  and  none  contend  that 
it  was  earlier  than  the  alluvial 
period.  Whence  came  he?  If  he 
is  only  one  of  the  lower  animals 
metamorphosed,  we  ought  surely  to 
find  a  multitude  of  intermediate 
varieties.  But  not  one  has  ever  been 
brought  to  light.  The  monkey 
tribe  must  have  been  his  immediate 
progenitor.  But  only  a  very  few 
species  of  these  have  been  found 
fossil,  and  none  below  the  tertiary, 
and  all  of  them  differ  as  much  from 
man  as  do  the  living  monkeys.  La- 
marclc  had  the  boldness  to  attempt 
to  describe  the  process  by  which  the 
monkey  was  transformed  into  a  man. 
But  the  picture  was  so  absurd  and 
ridiculous  that  few  have  attempted 
to  make  a  sober  philosophical  de- 
fence of  it.  Yet  if  it  fails  in  a  spe- 
cies so  conspicuous  as  man,  it  fails  as 
to  all  others.  But  it  is  less  revolt- 
ing to  common  sens©  and  experience 


to  represent  obscure  radiate,  or  artic- 
ulate, or  molluscous  animals  as 
slowly  transmuted  from  one  species 
into  another,  than  to  bring  man  into 
the  same  category.  Therefore,  si- 
lence in  respect  to  him  is  the  wisest 
course.  For  what  philosophic  mind, 
free  from  bias,  can  believe  such  a 
being,  the  highest  of  all  animals  in 
anatomical  structure  and  intellect, 
and  possessed  of  a  moral  nature,  of 
which  no  trace  exists  in  any  other 
animal,  is  merely  the  product  of 
transmutation  of  the  radiate  monad 
through  the  mollusk,  the  lobster,  the 
bird,  the  quadruped,  and  the  mon- 
key, either  by  Lamarck's  principle  of 
'  appetency,'  and  '  the  force  of  cir- 
cumstances,' or  Darwin's  principle 
of  '  selections  ?'  The  fact  is,  man's 
appearance  at  so  late  a  period  in  the 
earth's  history,  and  so  independent 
of  all  other  species,  seems  a  provi- 
dential testimony  to  the  absurdity 
of  this  hypothesis. 

"Opinions  of  Eminent  Naturalists. 

"  We  have  seen,  however,  that  it 
has  been  adopted  by  some  natural- 
ists. How  is  it  with  the  distin- 
guished paleontologists  and  zoolo- 
gists to  whom  we  have  referred  as 
the  highest  authority  on  such  ques- 
tions? We  quote  first  from  Prof. 
Pictet,  who  says,  '  the  theory  of  the 
transformation  of  species  appears  to 
us  entirely  inadmissible,  and  diamet- 
rically opposed  to  all  the  teaching  of 
zoology  and  physiology.'  Says 
Agassiz,  '  nothing  furnishes  the 
slightest  argument  in  favor  of  the 
mutability  of  species;  on  the  con- 
trary, every  modern  investigation 
has  only  gone  to  confirm  the  results 
first  obtained  by  Cuvier,  and  his 
views  that  species  are  fixed.'  *  It 
cannot  be  denied  that  the  spec?  eg 
of  different  successive  periods  are 
supposed  by  some  naturalists  to 
derive  their  distinguishing  fea- 
tures from  changes  which  have 
taken  place  in  those  of  preceding 
ages  ;  but  this  is  a  mere  supposition, 
supported  neither  by  physiological 


4t* 


63 


GENESIS. 


[B.  C.  4102. 


nor  geological  evidence,  and  fclie  as- 
sumption that  animals  and  plants 
may  *  change  in  a  similar  manner 
during  one  and  the  same  period.  On 
the  contrary,  it  is  known  by  the  evi- 
dence furnished  by  the  Egyptian 
monuments,  and  by  the  most  care- 
ful comparison  between  animals 
found  in  the  tombs  of  Egypt  with 
the  living  specimens  of  the  same 
species  obtained  in  the  same  coun- 
try, that  there  is  not  the  shadow  of 
a  difference  between  them,  for  a 
period  of  about  five  thousand  years. 
Geology  only  shows  that  at  diiferent 
periods  there  have  existed  different 
species ;  but  no  transition  from  those 
of  a  preceding  into  those  of  the  fol- 
lowing epoch  has  ever  been  noticed 
anywhere.' 

"  Says  Owen,  referring  to  the 
hypothesis  of  Wallace,  Darwin,  and 
others,  '  observation  of  the  effects  of 
any  of  the  above  hypothetical  trans- 
muting influences,  in  changing  any 
known  species  into  another,  has  not 
yet  been  recorded.  And  past  expe- 
rience of  the  chance  aims  of  human 
fancy,  unchecked  and  unguided  by 
observed  facts,  shows  how  widely 
they  have  ever  glanced  away  from 
the  golden  centre  of  truth.' 

"  Compelled  thus  by  the  principles 
of  true  philosophy  to  discard  an 
hypothesis  so  unreasonable,  these 
distinguished  savans  have  felt  as  if 
special  acts  of  creation  by  Divine 
power  were  the  only  alternative  to 
account  for  the  successive  introduc- 
tion of  new  groups  of  organisms 
upon  the  earth's  surface.  *  The  two 
first  explications '  (that  of  the  dis- 
placement of  contemporaneous  fau- 
nas— deplacement  des  faunas  contem- 
foraines — and  that  of  transmuta- 
tion,) says  Pictet,  '  being  inadmissi- 
ble, there  remains  the  third,  which 
is  known  under  the  name  of  the  the- 
ory of  successive  creations,  because  it 
admits  the  direct  intervention  of 
creative  power  at  the  commencement 
of  each  geological  epoch.' 

"  Professor  Owen  is  more  decided. 
*  We  are  able/  says  he,  '  to  demon- 
strate that  the  different  epochs  of 


the  earth  were  attended  with  corres- 
ponding changes  of  organic'  struc. 
ture  ;  and  that  in  all  these  instances 
of  change  the  organs,  still  illustra- 
ting the  unchanging  fundamental 
types,  were,  as  far  as  we  could  com- 
prehend their  use,  exactly  those  best 
suited  to  the  functions  of  the  being. 
Hence  we  not  only  show  intelligence 
evoking  means  adapted  to  the  end, 
but  at  successive  times  and  periods 
producing  a  change  of  mechanism 
adapted  to  a  change  in  external  con- 
ditions. Thus,  the  highest  genera- 
lizations in  the  science  of  organic 
bodies,''like  the  Newtonian  laws  of 
universal  matter,  lead  to  the  unequiv- 
ocal conviction  of  a  great  first  cause, 
which  is  certainly  not  mechanical.' 

"  With  still  stronger  emphasis  does 
Agassiz  speak  of  the  original  ani- 
mals. *  All  these  beings,"  says  he, 
"  do  not  exist  in  consequence  of  the 
continued  agency  of  physical  causes, 
but  have  made  their  successive  ap- 
pearance upon  the  earth  by  the  im- 
mediate intervention  of  the  Creator.' 

"  To  the  unsophisticated  mind,  un- 
trammelled by  theories,  the  inevita- 
ble conclusion  from  all  these  facts  is, 
that  the  successive  appearance  of 
numerous  groups  of  animals  and 
plants  on  the  globe,  forms  so  many 
distinct  examples  of  miracles  of  cre- 
ation. For  in  the  view  of  all  except 
the  advocates  of  the  development 
hypothesis,  they  demanded  a  force 
above  and  beyond  nature  in  her  or- 
dinary course,  and  this  is  the  essen- 
tial thing  in  a  miracle.  What  be- 
liever in  the  Bible  ever  doubted  that 
the  creation  of  man  and  contem- 
porary races  was  a  miracle  in  this 
sense?  Indeed,  what  stronger  evi- 
dence of  miraculous  intervention 
have  we  anywhere  than  the  creation 
of  organic  beings,  especially  of  man  ? 
and  his  introduction  is  one  of  the 
facts  of  geological  history.  But  the 
mere  creation  of  these  successive 
races  is  not  the  whole  of  the  matter. 
For  they  were  nicely  adapted  to  the 
altered  condition  of  things  at  the 
different  epochs.  They  showed,  also, 
a  gradual  elevation  in  the  scale  of 


B.  C.  4103.] 


CHAPTER  I. 


being,  as  we  rise  higher  and  higher, 
^f  it  was  not  a  miracle  to  introduce 
Bucceeding  groups  under  such  cir- 
cumstances, that  is,  a  special  divine 
intervention,  then  we  despair  of 
finding  a  miracle  anywhere. — Biblio- 
theca  Sacra. 

Sir  Charles  Lyell,  though  receiv- 
ing with  favor  the  alleged  evidences 
of  man's  prehistoric  antiquity,  is  not 
ready,  by  any  means,  to  derive  man 
from  the  lower  animals  by  any  pro- 
cess of  development.  He  quotes, 
also  with  favor,  M.  Quatrefages,  who 
says,  in  his  work  on  the  unity  of  the 
human  species,  that "  man  must  form 
a  kingdom  by  himself,  if  once  we 
permit  his  moral  and  intellectual  en- 
dowments to  have  their  due  weight 
in  the  classification."  He  quotes, 
also,  the  Archbishop  of  Canterbury. 
"  It  has  been  alleged,  and  may  be 
founded  on  fact,  that  there  is  less 
difference  between  the  highest  brute 
animal  and  the  lowest  savage  than 
between  the  savage  and  the  most 
improved  man.  But  in  order  to 
warrant  the  pretended  analogy  it 
ought  to  be,  also,  true,  that  this  low- 
est savage  is  no  more  capable  of  im- 
provement than  the  Chimpanzee  or 
Orang-outang." 

Lyell  is  free  to  admit  that  we  can 
not  push  the  comparison  of  man  and 
lower  animals  beyond  what  is  mainly 
physical.  "  We  cannot  imagine  this 
world,"  he  says,  "  to  be  a  place  of 
trial  and  moral  discipline  for  any  of 
the  inferior  animals,  nor  can  any  of 
them  derive  comfort  and  happiness 
from  faith  in  a  hereafter.  To  man, 
alone,  is  given  this  belief,  so  conso- 
nant to  his  reason,  and  so  congenial 
to  the  religious  sentiments  implanted 
by  nature  in  his  soul;  a  doctrine 
which  tends  to  raise  him  morally 
and  intellectually  in  the  scale  of 
being,  etc." — Arkiqwity  of  Man,  p. 
498. 

An  eminent  representative  of  the 
development  school.  Prof.  Huxley, 
in  his  late  work  says,  "  there  is  but 
one  hypothesis  regarding  the  origin 
of  the  species  of  animals  in  general, 
which  has  any  scientific  existence — 


that  propounded  by  Mr.  Darwin,** 
and  he  contends  tlmt  tut  for  the  lack 
of  one  linJc  in  the  chain  of  evidence, 
Mr.  Darwin  has  demonstrated  "  the 
existence  of  a  true  physical  cause, 
amply  competent  to  account  for  the 
origin  of  living  species,  and  of  man 
among  the  rest."  This  lacking  link 
is  this — the  fact  that  "  distinct  spe- 
cies are  for  the  most  part  incompe- 
tent to  breed  one  with  another,  or 
to  perpetuate  their  race,  like  with 
like.  And  he  admits  that  this  is.  at 
present  a  fatal  objection  to  the 
theory,  for  he  adds,  a  true  physical 
cause  must  be  such  as  to  account  for 
all  the  phenomena  within  the  range 
of  its  operation — else  it  must  he  re- 
jected. He,  however,  seems  deter- 
mined to  adopt  the  theory,  "  subject 
to  the  production  of  proof  tlmt  phy- 
siological species  may  bo  produced  by 
selective  breeding."  Alas !  the  world, 
by  wisdom,  knows  not  God ! — (pp. 
126-128.) 

Antiquity  of  the  Humam  Race. 

As  regards  this  important  ques 
tion,  it  is  only  of  late  that  any  scien- 
tific men  have  succeeded  in  agitating 
the  learned  world  with  their  pre- 
tended discoveries.  In  1840  the 
gravel  beds  of  Abbeville  were  al- 
leged to  have  yielded  such  human 
remains  as  to  prove  an  antiquity  for 
the  race  far  back  of  that  allowed  by 
the  received  understanding  of  Bibli- 
cal chronology.  But  recently  the 
Abbeville  jawbone,  about  which  al- 
ready the  English  sai'^ns  were  much 
in  doubt,  is  pi^ved  to  have  been  a 
fraud  practised  by  the  French 
laborers.  A  London  paper  thus 
exposes  this  latest  imposture.  "  Al- 
though nothing  has  been  said 
in  the  newspapers,  we  believe  dis- 
coveries have  been  made  of  the 
character  of  the  osseous  fragments, 
which  now  change  the  doubt  felt 
by  the  English  geologists  into  cer- 
tainity.  Mr.  Godwin  Austen,  after 
skillfully  conducted  inquiries  of  one 
of  the  French  laborers,  procured  the 
exhumation  of  certain  remains  that 


k 


9i 


GENESIS. 


[B.  C.  4109. 


had  been  interred  by  the  individual 
referred  to ;  and  on  tbe  examination 
of  a  particular  skeleton  which 
wanted  the  jaw,  the  Abbeville  bone 
was  found  to  fit  exactly  !" 

It  has  been,  also,  claimed  that  cer- 
tain flint  weapons,  arrow-heads,  etc., 
have  been  found — occasionally  in 
heaps,  as  if  indicating  a  manufac- 
tory of  the  article,  and  in  such  local- 
ities as  to  intimate  that  the  human 
workman  must  have  existed  long 
prior  to  the  date  commonly  assigned 
to  our  race.  As  early  as  1797  Mr. 
Jno.  Frere  published  an  account  of 
such  articles  found  in  the  gravel  of 
Hoxne,  in  Suffolk,  England,  and  he 
remarked,  "the  situation  in  which 
they  are  found  may  tempt  us  to 
refer  them  to  a  very  remote  period 
indeed,  even  beyond  that  of  the  pres- 
ent world !"  They  were  found  in  a 
gravel  bed  two  feet  thick  and  twelve 
feet  below  the  surface.  Little  or  no 
notice,  however,  was  taken  of  his 
publication.  More  recently  the  sub- 
ject is  reSgitated  with  more  public 
interest,  and  now,  with  the  help  of 
greater  names.  The  flint  weapons, 
arrow-heads,  etc.,  in  the  gravel  beds, 
and  the  Egyptian  pottery  of  the 
Nile  deposits,  are  adduced  as  vestiges 
of  man's  pre-Adamic  antiquity.  But 
it  has  been  clearly  shown  that  no 
certain  law  of  the  Nile  deposits  can 
be  fixed  upon  for  ascertaining  the 
age  of  the  pottery. — {London  Quar. 
Bev.,  No.  210,  pp.  419-421.)  And  as 
to  the  flint  weapons,  etc.,  they  can- 
not be  claimed  in  evidence  until  it 
be  shown  (1.)  whether  they  are  of 
the  same  age  as  th#  formations  in 
which  they  are  found.  (2.)  Whether 
that  formation  itself  is  of  a  very 
remote  antiquity. — (See  Blackwood's 
Mag.,  No.  540,  pp.  422-439;  see 
Aids  to  Faith,  Essay  VI.,  p.  297, 
note.  Am.  edition.)  (3.)  Whether 
these  implements  themselves  are 
certainly  artificial.  Many  very 
striking  formations  of  stone,  shaped 
by  the  waters,  or  other  natural 
forces,  are  found,  quite  as  closely 
resembling  art,  as  the  arrow-head  in 
%uestion.     (4.)  If   these  flints    are 


artificial,  why  are  not  the  tools  also 
found  by  which  they  were  made. 
(If  there  were  metallic  tools  in  use, 
would  not  the  metal  have  superseded 
the  flint.  But  none  are  found.) 
(5.)  Why  are  not  human  bones,  or 
other  remains  of  man,  found  along 
with  these  articles  if  they  be  of  hu- 
man production  ?  (6.)  Even  should 
such  be  found,  may  not  these  depos- 
its be  due  to  earthquakes  and  floods, 
which  have  had  such  great  power  in 
shifting  bones,  rocks,  gravel  beds, 
etc.  And  it  is  to  be  noticed  that 
these  deposits  in  question  are  found 
chiefly  in  caves.  (7.)  Why  may  not 
the  extinct  animals  among  whose 
remains  these  flints  are  found,  have 
belonged  to  post  tertiary  times  ? 
Prof,  Lubbock  finds  ample  evidence 
for  ranking  the  mammoth,  rhinoce- 
ros, cave-bear,  hyena,  etc.,  as  of  this 
later  age.  The  urus  now  found  only 
in  fossil  state  is  mentioned  by  GcBsar. 
There  is  ground  to  believe  that  near- 
ly all  the  extinct  species  found  along 
with  human  bones,  or  human  re- 
mains, have  become  extinct  at,  or 
even  since,  the  deluge.  Instead  of 
the  discovery  of  man's  bones  and 
implements  among  the  remains  of 
these  extinct  animals  proving  that 
he  existed  before  the  time  commonly 
fixed  for  his  creation,  such  discover- 
ies would,  at  most,  only  give  evi 
dence  that  those  animals  existed  up 
to  a  later  period  than  has  usually 
been  supposed.  It  is  known  that 
thirty-seven  species  of  mammals  and 
birds  have  become  extinct  during 
the  recent  period.  Neither  the  be- 
hemoth, the  dragon,  the  leviathan, 
nor  the  unicorn  can  certainly  be 
identified  with  any  existing  species. 
Besides  all  this,  the  indisputable 
fact  that  no  animal  can  be  pointed  to 
by  geology  as  having  been  introduced 
later  than  man  is  a  striking  confirma- 
tion of  the  scriptural  record.  For- 
merly the  fossiliferous  strata  were 
referred  to  the  deluge.  But  this  was 
argued  against  on  the  ground  that 
human  fossils  were  not  found  accom- 
panying the  other  animal  remains. 
The  present  state  of  the  question  may 


B.  C.  410!S.j 


CHAPTER  I. 


83 


28  And  God  blessed  them,  and  God  said  unto  thera,  ^  Be 
fruitful,  and  multiply,  and  7-eplenisli  the  earth,  and  subdue  it :  and 
have  dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of  the 
air,  and  over  every  living  thing  that  moveth  upon  the  earth. 

b  ch.  9  : 1,  T;  Lev.  26  :  9 ;  Ps.  12T  :  3. 


revive  the  deluge  theory  of  the  fos- 
sils, as  no  more  impossible,  scienti- 
fically, than  the  notions  of  pre- 
Adamic  races  of  man.  The  aim  of 
these  antiquarian  theorists  seems  to 
be  to  find  time  for  the  development 
of  mankiud  out  of  the  brute  crea- 
tion, as  if  such  a  leap  could  be  con- 
ceived if  time  enough  be  given. 
But  if,  as  Bunsen  imagines,  the  hu- 
man race  has  existed  during  two 
hundred  centuries,  where  are  the 
remains  of  their  works?  What 
have  they  been  doing  during  the 
fourteen  thousand  years  which  pre- 
ceded the  advent  of  Adam  in  his 
view?  Are  these  few  flints,  called 
arrow-heads,  and  flint  knives,  all 
that  remain  of  him  and  his  works  ? 
The  facts,  with  the  utmost  findings 
of  geology,  do  not  call  for  any  such 
lapse  of  time  for  the  human  race. 

But  it  is  not  presumed  that  these 
imagined  prehistoric  races  could  be 
of  the  Adamic  family — and  the  Mo- 
saic record  has  nothing  to  do  with 
any  such — neither  have  we  any  sub- 
stantial evidence  of  any  such. 

Farther.  As  regards  the  claim 
that  human  remains — as  of  earthen 
wares,  have  been  found  at  such 
depths  in  the  mud  of  the  river  Nile 
as  to  prove  the  prehistoric  antiquity 
of  man,  experiments  have  been 
made  with  a  view  to  ascertain  the 
rate  at  which  the  mud  of  the  Nile 
has  been  deposited  during  three 
thousand  years.  Various  estimates 
have  been  made — M.  Oirard  fixing 
the  rate  as  about  five  inches  for  a 
century;  M.  Horner  at  three  and 
a-half  inches  for  the  same  time.  A 
bit  of  earthenware  found  at  the 
depth  of  thirty-nine  feet  would  thus 
indicate  thirteen  thousand  years  and 
more  !  M.  Bonere,  however,  calcu- 
lates tTFo  and  a-quarter  inches  per 


century — which  would  give  us  about 
twenty-five  thousand  years. 

But  this  is  a  muddy  calculation. 
What  could  be  more  uncertain  than 
the  annual  deposits  of  such  a  river  ? 
For  any  basis  of  calculation  it  must 
be  proved  (1.)  that  the  deposits  of 
the  Nile  have  proceeded  uniformly 
year  by  year.  How  can  this  bt 
proved  for  thousands  of  years  past 
(2.)  That  the  river  bed  is  even,  and 
has  undergone  no  change.  (3.)  Na 
lamina  can  be  found  to  indicate  the 
strata  year  by  year.  (4.)  It  must  be 
shown  that  these  stray  bits  of  pot- 
tery could  not  have  gone  to  that  depth 
through  some  fissures,  or  by  some 
upheavals,  (5.)  It  is  alleged  that 
these  investigations  have  not  been 
conducted  on  satisfactory  principles, 
as  Sir  Ghas.  LyeU  has  aJso  indi- 
cated. 

28.  As  God  blessed  the  first  living 
creatures,  (vs.  22,)  and  as  He  wo  aid 
comprehend  in  His  paternal  blessing, 
all  His  creatures  from  the  lowest  to 
the  highest  animal  form,  so  here, 
after  the  word  of  creation,  follows 
the  word  of  benediction— looking  to- 
wards the  propagation  of  the  human 
species  from  this  one  pair — and  by 
virtue  of  God's  blessing  on  them. 

Unity  of  the  Human  Race. 

That  the  races  of  men  have  aU 
sprung  from  this  one  pair  has  been 
questioned  and  denied  by  some. 
But  it  has  been  now  conclusively 
proven,  as  the  result  of  most  scien- 
tific investigation,  that  the  difleren 
ces  which  are  noticed  among  men  of 
various  climes  and  races,  are  only 
such  as  consist  with  a  common 
parentage.  The  microscope  has 
clearly  shown  that  to  be  scientific* 
ally   true    which    Paul    alleged  at 


86 


UBNESIS. 


[B.  C.  4102L 


Athens,  tliat  "God  hatli  made  of 
one  blood,  all  nations  of  men,  to 
dwell  on  all  tlie  face  of  the  earth," 
(Acts  17  :  26.)  The  blood  of  all  man- 
kind is  found  to  be  the  same,  and 
can  be  distinguished  from  the  blood 
of  all  other  animals.  Sir  Charles 
Lyell  quotes  from  an  elaborate  re- 
view of  Darwin  by  one  "  who  is  an 
eminent  geologist."  "  If  we  embrace 
the  doctrine  of  the  continuous  varia- 
tion of  all  organic  forms  from  the 
lowest  to  the  highest,  including  man 
as  the  last  link  in  the  chain  of  being, 
there  must  have  been  a  transition 
from  the  instinct  of  the  brute  to  the 
noble  mind  of  man.  And  in  that 
case,  where  are  the  missing  links, 
and  at  what  point  of  his  progressive 
improvement  did  man  acquire  the 
spiritual  part  of  his  being,  and  be- 
come endowed  with  the  awful  attri- 
bute of  immortality  ?" 

For  the  unity  of  the  human  race 
we  remark : 

1.  The  varieties  found  among  dif- 
ferent races  of  men  are  not  such  as 
to  interfere  with  the  law  of  propaga- 
tion, by  which  varieties,  or  races  of 
the  same  species  reproduce,  while 
really  distinct  species  of  animals 
do  not  reproduce.  No  instances  of 
mixed  races  from  intermixture  of 
distinct  species  have  been  found. 
Besides,  and  most  conclusively  it  is 
found,  that  all  various  races  of  men 
do  intermix  freely  and  fruitfully. 

2.  The  varieties  of  man  are  not 
greater  than  those  that  are  found  in 
the  lower  animals  of  the  same  spe- 
cies— as  the  dog  and  the  hog. 

3.  There  are  ways  of  accounting 
for  the  varieties  found  among  men, 
as  the  effect  of  climates  by  which 
the  human  color  is  so  modified — 
modes  of  rearing,  and  habits  of 
life,  also  account  for  many  modifica- 
tions.— (See  Prichard,  Dr.  Bachman, 
Dr.  Gahell's  "  Unity  of  Mankind." 

4.  Tlie  unity  of  language  which 
all  modern  discovery  more  and  more 
finds  out,  is  a  striking  proof  of  unity 
in  the  race.  Eminent  scholars  who 
claim  the  greater  antiquity  of  man 
admit  the  unity.    LepsiiuS  claims  to 


have  reduced  all  languages  to  ona 
original  alphabet.  A  higher  anti- 
quity is  claimed  in  o;"der  to  allow 
for  the  development  cf  such  varie- 
ties from  an  original  tongue.  But 
no  account  is  made  by  such  of  the 
miracle  of  the  confusion  of  tongues 
at  Babel,  (ch.  11.)  The  scriptural 
testimony  is  conclusive,  "  God  hath 
made  of  one  blood  all  nations  of 
men,  (Acts  17 :  26.) 

Cuvier,  Blumenbach,  Dr.  Prichard 
have  all  argued  conclusively  as  to 
the  unity  of  the  human  race.  Even 
the  author  of  "  The  Vestiges  of  Crea 
tion  "  admits  the  result  of  researches 
to  be  that  conditions,  such  as  cli- 
mate and  food,  domestication,  and, 
perhaps,  an  inward  tendency  to  pro- 
gress under  tolerably  favorable  cir- 
cumstances, are  sufficient  to  account 
for  all  the  outward  peculiarities  of 
form  and  color  observable  among 
mankind !— (p.  262.) 

"Physiological  ethnology  has  ac- 
counted for  the  varieties  of  the  hu 
man  race,  and  removed  the  barriers 
which  formerly  prevented  us  from 
viewing  all  mankind  as  the  mem- 
bers of  one  family." — Prof.  Max 
Midler. 

Dr.  Bachman  sums  up  the  proofs 
of  the  unity  of  the  human  race,  in 
the  following  sixteen  items : 

1.  That  all  the  varieties  evidence 
a  complete  and  minute  correspon- 
dence in  the  number  of  teeth,  and 
two  hundred  and  eight  additional 
bones  contained  in  the  body. 

2.  That  in  the  peculiarity  in  the 
shedding  of  the  teeth  so  different 
from  all  the  other  animals,  they  all 
correspond. 

3.  That  they  all  possess  the  same 
erect  stature. 

4.  That  they  are  perfectly  alike  in 
the  articulation  of  the  head  with  the 
spinal  column. 

5.  That  they  all  possess  two 
hands. 

6.  That  there  is  universally  an 
absence  of  the  intermaxillary  bone. 

7.  That  they  all  have  teeth  of 
equal  length. 

8.  That  they   all    have    smooth 


B.  C.  4103.] 


CHAPTER  I. 


89 


ekins  on  the  b  )dy  and  heads  covered 
with  hair. 

9.  That  all  the  races  have  the 
same  number  and  arrangement  of 
muscles  in  every  part  of  the  body — 
the  digestive  and  all  other  organs. 

10.  That  they  all  possess  organs 
of  speech  and  the  power  of  singing. 

11.  They  are  all  omnivorous,  and 
capableof  living  on  all  kinds  of  food. 

12.  That  they  are  capable  of  in- 
habiting all  climates. 

13.  That  they  possess  a  slower 
growth  than  any  other  animal,  and 
are  later  in  arri-ving  at  puberty. 

14.  That  in  every  race  there  is  the 
same  peculiarity  in  the  physical  con- 
stitution of  the  female  differing  from 
all  other  mammalians. 

15.  That  all  the  races  have  the 
same  period  of  gestation,  on  an  av- 
erage produce  the  same  number  of 
young,  and  are  subject  to  similar 
diseases. 

16.  They  differ  most  of  all  from 
every  other  creature,  and  most  agree 
in  this,  that  they  all  possess  mental 
faculties,  a  conscience,  and  a  hope  of 
immortality. 

Alex.  Von  Humboldt  says,  "  While 
attention  was  exclusively  directed  to 
the  extremes  of  color  and  form,  the 
result  of  the  first  vivid  impressions 
derived  from  the  senses  was  a 
tendency  to  view  these  differences 
as  characteristics,  not  of  mere 
varieties,  but  of  originally  distinct 
species.  The  permanence  of  certain 
types,  in  the  midst  of  the  most  oppo- 
site influences,  especially  of  chmate, 
appeared  to  favor*this  view,  notwith- 
standing the  shortness  of  the  time 
to  which  the  historical  evidence  ap- 
plied. But  in  my  opinion  more 
powerful  reasons  lend  their  weight 
to  the  other  side  of  the  question, 
and  corroborate  the  unity  of  the 
human  race.  I  refer  to  the  many 
Intermediate  gradations  of  the  tint 
of  the  skin,  and  the  form  of  the 
skull,  which  have  been  made  known 
to  us,  by  the  rapid  progress  of  geo- 
graphical science  in  modern  times, 
to  the  analogies  derived  from  the 
history  of  varieties,  both  domesti- 


cated and  wild,  and  to  the  positive 
observations  collected  respecting  the 
limits  of  fecimdity  in  hybrids.  The 
greater  part  of  the  supposed  con- 
trasts to  which  so  much  weight  was 
formerly  assigned,  have  disappeared 
before  the  laborious  investigations  of 
Tiedemann  on  the  brain  of  Negroes, 
and  of  Europeans,  and  the  anatom- 
ical researches  of  Vrolik  and  Weher." 
"  The  great  and  important  princi- 
ple of  the  unity  of  the  human  race, 
was  to  be  proclaimed  and  enforced. 
One  couple  were,  therefore,  made  the 
progenitors  of  the  whole  human 
family!  All  other  considerations 
were  deemed  of  minor  importance 
compared  with  that  momentous  doc- 
trine which  twines  a  tie  of  brother- 
hood around  all  nations  and  all  ages. 
And  though  a  plurality  of  first 
couples  would  have  prevented  mar- 
riages which  were  later  justly  re- 
garded with  abomination,  yet  it 
would  have  destroyed  a  fundamen- 
tal truth,  which  is  the  germ  of  noble 
social  virtues,  which  sheds  brilliant 
light  over  the  confusion  of  national 
strife  and  warfare." — {Kalisch,  p.  99.) 
The  varieties  which  we  find  in 
races  of  men  so  far  from  proving  a 
difference  of  origin,  according  to 
"  the  appropriate  zoological  districts 
in  which  they  are  found,"  are  to  be 
explained  in  consistency  with  the 
record — that  "  Eve  was  the  mother 
of  all  living," — and  that  "  God  hath 
made  of  one  blood  all  nations."  A 
clew  is  given  to  the  facts  by  the 
record  of  what  occurred  at  Babel. 
God's  plan  for  mankind,  as  settlers 
of  the  globe,  was  not  concentration, 
but  dispersion.  Man's  plan  was  the 
opposite,  (Gen.  11  :  4.)  At  Babel 
God  did  interpose  to  scatter  men 
"  over  the  face  of  the  whole  earth." 
And  we  are  led,  from  the  record,  to 
understand,  what  no  one  can  pro- 
nounce impossible  with  God,  that  cer-"" 
tain  changes,  whether  of  complexion 
or  of  constitution,  (as  well  as  of 
language,)  suited  to  such  "zoology 
ical  districts,"  were  miraculously 
wrought  in  the  race  at  that  time — ao 
cording  to  the  declared  object  of  Go<J 


GENESIS. 


[B.  C.  4102 


29  1"  And  God  said,  Behold,  I  have  given  yon  every  herb 
bearing  seed,  which  is  upon  the  face  of  all  the  earth,  and  every 
tree,  in  the  which  is  the  fruit  of  a  tree  yielding  seed ;  ^  to  you 
it  shall  be  for  meat. 

30  And  to  ^  every  beast  of  the  earth,  and  to  every  ^  fowl  of 
the  air,  and  to  every  thing  that  creepeth  upon  the  earth,  wherein 
there  is  life,  I  have  given  every  green  herb  for  meat,  and  it  was  so. 

3 1  And  f  God  saw  every  thing  that  he  had  made :  and^behold, 

cch.  9:3;  Job  36:31;  Ps.  104 :  14,  15 ;  136:  25;  146:7;  Acts  14  :  17.    d  Ps.  145:15,16; 
147:9.     e  Job  38:  41.     f  Ps.  104  :  24;  1  Tim.  4  :  4 


to  disperse  mankind  "  abroad  upon 
tlie  face  of  all  the  earth. — (See  Gen. 
11:5-9.)  ySuMueit  The  blessing 
is  found  in  the  command — for  the 
command  is  a  grant  from  God,  as 
are  all  His  commands.  He  gives 
what  He  commands,  and  He  com- 
mands us  to  receive  what  He  has  to 
give.  The  command  to  subdue  the 
earth  includes  the  tilling  of  the 
earth — bringing  it  into  the  fullest 
service  of  man  by  agriculture — and 
employing  the  animal  tribes  for  all 
necessary  and  useful  purposes.  Here 
was  the  right  given  to  man  to  exer- 
cise lordship  over  the  earth  and  its 
inferior  inhabitants.  And  he  was 
to  be  active  in  using  the  right — for 
God  has  granted  nothing  that  is 
worthy  of  us  without  requiring  also 
our  agency.  Man  was  to  rule  over 
the  fish  of  the  sea,  the  birds  of  the 
air,  and  over  the  behemoth,  or  herbi- 
vorous animals.  The  carnivorous 
creatures,  or  beasts  of  prey,  are  not 
mentioned. 

29.  The  Creator  of  man  here  as- 
signs to  him  the  food  that  was  proper 
for  his  use.  The  Divine  appoint- 
ment was  that  he  should  use  freely 
the  fruits  of  the  trees,  and  the  veg- 
etables of  the  garden.  And  when 
after  the  deluge,  flesh  is  allowed  for 
food,  it  is  expressly  mentioned — 
"Everything  that  moveth  shall  be 
meat  for  you ;  even  as  the  green  herb 
have  I  given  you  all  things,"  Gen. 
9  :  3.  The  plain  inference  is  that 
flesh  meat  had  not  been  given  to 
man  for  food  prior  to  the  time  of  this 
grant  to  Noah. — See  Magee  on  the 
AUytement,  Sec.  LH.    It  need  not 


be  regarded  in  the  light  of  an  abso- 
lute restriction,  because  flesh  would 
scarcely  have  been  thought  of  for 
food  at  first,  and  the  vegetable  diet 
was  that  which  best  suited  man's 
physical  constitution  at  that  time. 
In  oriental  countries  flesh  is  scarcely 
used  by  the  masses  for  food,  even  at 
this  day.  If  animal  food  came  to  be 
used  before  the  flood,  as  is  inferred 
by  many  from  the  distinction  of 
clean  and  unclean  beasts  made  in 
the  ark,  the  history  of  its  introduc- 
tion is  not  known.  But  such  a  dis- 
tinction of  clean  and  unclean  would 
most  likely  have  been  introduced  in 
connexion  with  the  law  of  sacrifice, 
which  must  have  originated  imme- 
diately after  the  faU.  Yet  it  does 
not  necessarily  imply  the  use  of 
animal  food.  This  early  abstinence 
from  flesh-meat  is  found  in  the  tra- 
ditions of  all  nations,  us  a  character- 
istic of  their  golden  age — the  age  of 
innocence. 

30.  While  both  herb  and  fruit 
were  assigned  to  man  for  his  food,  it 
is  the  herb  only,  which  is  allotted  to 
the  inferior  animals  and  fowls. 
There  is  no  minutest  animalcule 
created  by  God  which  is  not  provided 
for,  and  nourished  from  Hia  own 
bounty.  *[[  A7id  it  was  so.  This 
refers  to  all  the  paragraph  foregoing 
from  vs.  27.     See  Ps.  147  :  9  ;  145  :  16. 

31.  God  now  surveys  His  entire 
creative  work,  and  pronounces  it 
all  very  good — nothing,  as  yet,  im- 
paired or  corrupted  by  sin.  This  He 
would  frequently  set  forth,  that 
whatever  is  now  defiled  and  desolate 
has  become  so  by  the  fall,  (vss.  4,  10, 


B.  a  4102.]  CHAPTER  II.  89 

it  was  very  good.    And  the  evening  and  the  morning  Tvere  the 
sixth  day. 

CHAPTER    II. 

THUS  the  heavens  and  the  eart).  were  finished,  and  ^  all  the 
host  of  them. 

a  Ps.  33  :  6. 


12, 18,  21,  25,  31,)  and  did  not  thus 
come  forth  from  the  hand  of  the 
Creator.  It  may  be  observed  that 
this  verdict  is  pronounced  in  seven 
instances,  and  in  each  with  a  dis- 
tinct reference : 

I.  At  the  calling  forth  of  Light, 
(vs.  4.) 

II.  At  the  calling  forth  of  Order, 

1.  In  the  waters  arranged,  (vs.  10.) 

2.  In  the  dry  land  adapted  to  pro- 
duction, (vs.  12.) 

3.  In  the  adjustment  of  the  heav- 
enly bodies  for  lights,  (vs.  18.) 

*  III.  At  the  calling  forth  of  Life, 

1.  In  the  fishes  and  fowls,  (vs.  21.) 

2.  In  the  land  animals,  (vs.  25.) 

3.  In  man,  as  crowning  all,  (vs.  31.) 
In  each  case  there  is  special  signifi- 
cance in  pronouncing  this  sentence 
of  approbation.  ^  And  it  icas  even- 
ing, and  it  icas  morning,  day  the 
sixth — the  ordinal  definite  with  the 
article,  and  only  here  in  this  chap- 
ter. Everything  had  been  brought 
forth  according  to  a  fixed  order — and 
each  in  its  proper  relation  to  all  the 
rest — and  aU  in  six  days  with  refer- 
ence to  the  seventh  day,  which  was 
the  day  of  rest  from  all  the  creative 
work.  Herein  God  gave  a  type  of 
human  activity  and  of  sacred  rest 
for  all  his  creatures,  after  His  own 
Divine  example.  "  For  in  six  days 
the  Lord  made  heaven  and  earth, 
the  sea,  and  all  that  in  them  is,  and 
rested  the  seventh  day." 


CHAPTER  n. 

RECAPmiLATIOSr  AliTD  ENLARGE- 
MENT OF  THE  Narrative — Cre- 
ation OF  Man,  (Adam  and  Eve,) 
m  its  Reference  to  Redemp- 


tion—  The  Sabbath- 
Marriage. 


Eden— 


§  8.  Transition  Clause.   Ch.  2  : 1. 

1.  Thus,  lit.,   and  were  finished. 
The  sacred  historian  now  gives  a 
summary  statement,   looking  back 
over  the  preceding  narrative,   and 
harmonizing    with    the    record    of 
chapter  1 — that  thus  the  heavens  and 
t?ie  eojrth  were  finished — that  is,  in 
this  order,  and  in   this  time,  they 
were  mmpleted — (used  of  Solomon's 
finishing  the  temple,  2  Chron.  7  :  11,) 
— not  as  some  would  have  it,  in  an 
instant,  though  God  could  as  easily 
have  so  done.     Others  would  have 
it,  in  six  indefinite  ages.     The  narra- 
tive has  it  simply  in  the  beginning, 
and  in  the  six  days  which  are  fol- 
lowed by  the  seventh,  without  giving 
j  us  any  more  particular  accoimt  of  the 
j  time.     And  this  is  so  repej  ted  here 
1  as  to  preclude  all  the  tendencies  to 
I  doiibt  and  dist&rt  the  record.    Besides, 
:  it  is  added, "  and  all  the  host  of  them," 
I  — that  is,  all  their  array,  multitude, 
j  (as  of  an  army,  in  their  ranks  and 
order,)  were  created  in  this  time. 
[  This  is  parallel  with  the  declaration 
[  of  John,  (ch.  1 : 1-3,) "  AU  things  were 
j  made  by  Him,  (the  Personal  Word, 
the  Lord  Jesus,)  and  without  Him 
I  icas  not  any  {one)  thing  made  that  icas 
made"  Ps.   33 : 6.     The  term  here 
rendered  host,  is  the  same  as  is  com- 
monly used  in  the  title  of  God  aa 
"  Lord  of  (the  starry)  hosts."    The 
Samaritan  reads,  their  parts.     Sept. 
and  Vulg. — their  adornments.    The 
other  versions  render  it  army — and 
the  sense  is  of  a  multitude  in  orderly 
arrangement — as  a  host  marshalled 
for  battle.     Tb  is  term  fitly  expresses 


so 


GENESIS. 


[B  C.  4102 


2  ^  And  on  the  seventh  day  God  ended  his  work  whicli  he  had 
made;  and  he  rested  on  the  seventh  day  from  all  his  work 
which  he  had  made. 

b  Exod.  20  :  11 ;  31 :  17;  Deut.  5  ;  14;  Heb.  4  :  4. 


the  orderly  arrangement  of  the  cre- 
ation— every  thing  in  its  place — 
every  living  thing  yielding  accord- 
ing to  its  kind,  and  in  its  season — 
every  animal,  in  its  structure  and 
instincts,  exactly  suited  to  its  ele- 
ment and  mode  of  life,  and  all 
things  answering  the  Divine  plan. 

Observe, — Here  is  noted  the  pos- 
itive completion  of  God's  creative 
work — the  institution  of  naturax 
laws — and  no  alteration  of  these 
natural  laws  has  since  been  made, 
though  God  has  wrought  supernat- 
urally,  as  He  cannot  be  tied  to  mere 
laws  of  nature,  which  are  only  the 
ordinary  modes  of  His  operation. 
There  is  no  positive  evidence  that 
any  new  species  have  been  created 
since  the  close  of  the  creative  week. 
The  work  was  gradual,  to  exhibit 
the  order  and  arrangement  of  the 
parts,  and  to  give  fullest  proof  of 
intelligent  design  in  all  the  details 
of  it — while  it  is  thus  best  calculated 
to  give  instruction  to  man,  as  well 
as  to  the  higher  orders  of  intelli- 
gence.   Job  38  : 7. 

"  Their  host,"  that  is  of  "  the  heav- 
ens and  earth,"  is  referred  to  in 
Neh.  9:6,  "  Thou,  even  thou,  art 
Lord  alone ;  thou  hast  made  heaven, 
the  heaven  of  heavens,  with  all  their 
host,  the  earth  and  all  that  are 
therein,  the  seas  and  all  therein,  and 
thou  preservest  them  all ;  and  all 
the  host  of  heaven  worshippeth 
thee."  The  angels  would  seem  to 
be  here  referred  to,  in  all  their  or- 
ders ;  and,  perhaps,  other  tenants  of 
other  worlds.  At  least  the  idea  is 
here  expressed  that  all  beings  and 
things  were  created  by  God,  and  the 
statement  is  here  distinctly  repeated, 
perhaps  to  show  that  Satan,  Avho  is 
soon  to  be  mentioned,  is  also  a  crea- 
ture of  God,  and  not  independent  of 
His  control.  Delitsch  says,  "  God  is 
'  Eloldwi  of  hosts'    The  stars  are  His 


hosts  that  he  leads  to  battle  against 
darkness." 

§  8.  a.    Institution  op  the  Sab- 
bath.   Ch.  3  : 3,  3. 

3.  Here  is  given  the  great  fact 
which  lies  at  the  basis  of  the  Sab- 
bath institution.  ^  Ood  ended — 
finished — completed — the  same  term 
as  is  used  in  vs.  1,  where  the  com- 
pletion was  already  noted  at  the 
close  of  the  sixth  day.  But  here  the 
verb  is  in  the  intensive  form,  and 
is  construed  with  the  preposition 
^'from,"  meaning  God  wholly  ceased 
from.  *![  And  He  rested  from.  The 
verb  is  the  same  as  the  noun,  which 
means  Sabbath  ;  and  it  conveys  here  • 
the  idea  of  rest,  in  the  higher  sense, 
not  from  exhaustion,  or  weariness, 
but  ceasing  from  the  creative  work 
of  the  six  days,  as  completed,  per- 
fected. "  The  Father  worketh,"  how- 
ever, (John  5 :  17,)  and  the  Son 
works,  in  all  the  works  of  Provi- 
dence. That  He  ceased  on  the 
seventh  day  does  not  imply  that  any 
part  of  the  creative  work  was  done 
on  the  seventh  day.  Some  have 
supposed  this  to  be  implied  by  the 
plain  rendering,  and  hence  the  Sept., 
Syriac  and  Sam.  altered  the  read- 
ing by  adding  "on  the  sixth  day." 
Others,  as  Rosenmuller,  Calmn,  etc., 
translate  had  ceased.  But  this  is 
not  necessary.  It  is  that  utter  ceas- 
ing from  His  work  which  devoted 
the  entire  day  to  rest,  (Exod.  31 :  17,) 
— "  not  doing  any  work,"  as  it  is 
expressed  in  the  fourth  command- 
ment. There  is  nothing  here  to 
favor  the  idea  that  the  Sabbath  is 
to  be  a  day  of  indolence,  or  inaction 
— an  actual  cessation  from  employ- 
ment of  all  kinds,  but  from  labor 
such  as  is  carried  on  in  the  six  days 
— the  secular  labor  of  the  week.  It 
is  to  be  a  holy  resting,  even  irom 


B.  C.  4102.] 


CHAPTER  II. 


9\ 


3  And  God  c  blessed  the  seventh  day,  and  sanctified  it :  be- 
cause that  in  it  he  had  rested  from  all  his  work  whicb  God  crea- 
ted and  made. 


14  :  Is.  58  :  13. 


lawful  emploTments,  which  are 
worldly,  and  yet  it  is  to  be  a  holy 
activity  in  joyous,  thankful  worship, 
and  in  grateful  works  of  necessity 
and  mercy.  See  John,  (ch.  7  :  23,) 
where  our  Lord  expounds  the  doc- 
trine. 

3.  This  fact  of  God's  resting,  ceas- 
ing, from  His  six  days'  work  is  the 
positive  ground  upon  which  He  pro- 
ceeds to  hless  the  seventh  day,  and 
sanctify  it.  As  He  ceased  from  His 
six  days'  work,  so  we  are  commanded 
to  cease  from  our  six  days'  work. 
"Six  days  shalt  thou  labor,  and  do 
all  thy  work ;  but  the  seventh  day 
is  the  Sabbath  of  the  Lord  thy  God, 
in  it  thou  shalt  not  do  any  work," 
etc.  %  And  God  Uessed  the  seventh 
day — ("the  Sabbath  day," — fourth 
commandment,) — not  so  much  the 
day  as  the  ordinance.  This  distinc- 
tion God  here  set  upon  the  seventh 
day,  that  this  alone  of  all  the  days 
He  Uessed — as  being  the  original 
Sabbath,  He  conferred  upon  it  His 
benediction,  as  "  the  pearl  of  days," 
" — the  Sabbath — the  best  of  all  the 
seven  on  this  account.  He  Uessed 
it  as  the  day  that  was  to  be  made 
the  channel  of  such  special  blessings 
to  the  race.  ^  He  sanctified  it — set 
it  apart — separated  it  to  a  holy  use — 
(this  is  the  sense  of  the  term,) — to 
the  purpose  of  enjo}dng  God's 
special  blessings  in  communion  and 
fellowship  with  Him.  This  patri- 
archal Sabbath  is  referred  to  by  the 
fourth  commandment,  (Exod.  20,) 
where,  along  with  the  other  funda- 
mental laws  of  universal  moral  obli- 
gation, is  the  Sabbath  law,  as  insti- 
tuted here  in  the  earliest  estate  of 
man — even  before  the  law  of  mar- 
riage and  the  law  of  labor — as  in- 
deed the  very  first  necessity  of  man's 
earthly  being.  One  day  in  seven,  as 
a  day  of  thanksgiving  and  praise,  a 
day  of  grateful  work  and  worship, 


in  lively  communion  with  God — thia 
is  the  Sabbath  as  made  for  man. 
And  the  fourth  commandment  refers 
back  to  this  original  institution, 
"Remember  the  Sabbath  day,  etc., 
for  in  six  days  the  Lord  (Jehovah,) 
made  heaven  and  earth,  etc.,  and 
rested  the  seventh  day ;  where- 
f&re  the  Lord  blessed  the  Sabbath 
day,  and  hallowed  it."  It  is  found 
to  be  in  accordance  with  the  physical 
constitution  of  man  and  beast,  which 
requires  such  an  interval  of  rest 
from  the  six  days'  work.  It  is  every 
way  the  highest  boon  to  man,  in  his 
social  interests — it  is  at  the  very 
foundation  of  social  order — the  great 
auxiliary  of  all  good  laws,  and  with- 
out whose  blessed  influences,  infidel- 
ity and  crime  must  desolate  the 
fairest  land.  And  the  Sabbath  is 
indispensable  for  men  in  the  promo- 
tion of  their  spiritual  interests.  God 
has  graciously  set  up  this  institution 
for  the  purposes  of  salvation — invit- 
ing His  creatures,  specially  and  pub- 
licly, to  adore  Him  in  His  works 
and  ways — to  read  His  word — pay 
Him  proper  worship,  and  promote 
the  interests  of  His  church  on  earih 
— keeping  up  His  ordinances  and 
sacraments  in  the  world  according 
to  His  covenant  of  grace.  And  it  is 
foimd  to  be  what  the  necessities  of 
His  cause  on  earth  demand.  The 
abolition  of  the  Sabbath  is,  there- 
fore, a  blow  at  the  foundations  of 
morality  and  religion.  Accordingly, 
infidels  and  false  religionists  have 
been  ready  to  unite  for  its  overthrow. 
Observe. — (1.)  The  original  Sabbath 
was  man's  first  day  upon  earth  ;  the 
first  day  after  he  was  created  was 
the  Sabbath — and  now  the  Christian 
Sabbath  is  the  first  day  of  the  week, 
instead  of  the  last — so  that  first  of 
all,  now  under  the  gospel,  as  at  the 
beginning,  man  may  find  rest  and 
peace  in  Christ  Jesus,  and  then  go 


GENESIS. 


[B.  C.  4102. 


foith  to  the  labors  of  the  week,  re- 
ioicing  in  Him.  (3.)  Every  dispen- 
sation has  had  its  Sabbath — the 
Patriarchal,  the  Mosaic,  and  the 
Christian.  The  Sabbath  was  before 
the  Mosaic  law,  and  is  not  abrogated 
with  it.  The  reason  for  its  institu- 
tion belongs  equally  to  aU  times  and 
people,  and  stands  good  for  us,  as 
for  the  patriarchs.  (3.)  The  division 
of  our  time  into  weeks  is  most  sat- 
factorily  accounted  for  in  this  weekly 
Sabbath,  and  it  stands  as  of  perpet- 
ual obligation.  Hence  we  find  its 
o"bservance  commanded  in  the  deca- 
logue, as  one  of  those  first  principles 
of  morality,  which  cannot  be  abro- 
gated. "  The  Sabbath  was  made  for 
man,"  not  for  the  Jews  alone,  (Mark 
3  :  37.)  (4.)  The  day  has  been 
changed  from  the  seventh  to  the 
first  by  the  example  of  our  Lord  and 
the  apostles ;  and  this  change  was 
foreshadowed  ia  the  Mosaic  law. 
*'  The  day  after  the  Sabbath  "  was  a 
day  of  holy  solemnities,  and  it  was 
the  day  of  presenting  the  first  fruits 
which  was  Christ  Jesus,(l  Cor.  15 :  30.) 
SeeLev.33:ll,:ch.7:4;8:10;17:13; 
50 :  10,  showing  traces  of  weeks — and 
in  the  New  Testament,  John  30  : 1, 
19,  36 ;  Acts  30  :  7 ;  1  Cor.  16  :  3 ;  Rev. 
1 :  10.  Though  no  secular  work 
is  to  be  done  on  the  Sabbath,  it  is 
to  be  a  day  of  rest  to  the  body — to 
the  mind,  and  to  the  soul.  The  body 
is  not  to  toil  at  its  week-day  labors. 
The  mind  is  not  to  be  occupied  with 
its  week-day  cares.  The  soul  is  to 
rest  itself  wholly  on  Christ  Jesus,  and 
body,  mind  and  soul  are  to  be  given 
to  the  work  and  worship  of  God,  in 
Christ.  ^  Because.  The  immediate 
reason  is  here  assigned  for  this  Sab- 
bath institution,  because  in  it  God 
had  rested,  as  the  type  of  a  higher 
rest — and  men  are  to  labor  to  enter 
into  that  rest,  (Heb.  4  :  11.)  It  will 
be  observed  that  in  this  seventh  day 
there  is  nothing  said  of  "  the  even- 
ing and  the  morning,"  as  in  each  of 
the  six  days.  The  reason  is  that  it 
was  not  a  day — ^having  a  day's  work, 
that  was  spread  out  through  the 
day.  and  limited  by  the  evening. 


But  it  was  a  day  of  resting  from  the 
work  of  the  previous  days,  and  not 
needing  any  notice  of  tlie  day's 
progress  and  limitation — though  it 
was  bounded  as  the  other  days 
were.  And  as  no  new  day  of  crea- 
tion followed  this  seventh  day,  it 
did  not  need  to  have  its  boundary 
noted  like  the  rest.  This  daily 
notice  of  "the  evening  and  the 
morning"  formed  the  transition — • 
the  connecting  link — ^between  one 
creative  day  and  that  which  followed. 
Some  understand  the  omission  of 
this  formula  here,  as  meaning  that 
the  Divine  Sabbath  had  no  close — ■ 
that  it  extends  forward  over  all  his- 
tory, and  is  to  absorb  it  into  itself,  so 
as  to  endure  for  ever  and  ever,  as 
the  Sabbath  of  God  and  of  His 
creatures.  (So  Delitsch,  and  others. 
But  see  Introduction,  "  Days  of  Cre- 
ation." *[[  Created  and  made — lit. — 
created  to  make,  or  to  do.  Here  both 
terms  used  in  the  narrative  of  the , 
creation  are  employed  to  express  the 
whole  work.  Some  understand 
these  terms  as  both  of  them  used 
here  to  iaclude  the  original  creative 
work,  (out  of  nothing,)  and  the  after 
formative  work  out  of  the  created 
materials ;  or,  this  may  be  under- 
stood as  an  idiomatic  expression,  to 
denote  the  thoroughness  and  com- 
pleteness of  the  work.  This  is  Cal- 
vin's view.  The  Jewish  Fam.  Bible 
reads,  "which  God  had  created  in 
order  to  make  it."  Sept.,  "  ichich 
God  began  to  make."  Some  Jewish 
commentators  understand  it  as  ex- 
pressing the  continued  activity  of 
God,  in  the  subsequent  working  of 
the  ordinary  laws  of  nature.  Au- 
gustine says,  "the  seventh  day  is 
without  an  evening,  and  has  no  set- 
ting, because  thou  hast  sanctified  it 
to  an  eternal  continuance,"  "  There 
remaineth,  therefore,  a  rest  (a  Sab- 
bath keeping,)  to  the  people  of  God,*' 
(Heb.  4:9.)  Observe. — The  divis- 
ion of  time  into  weeks  is  a  memorial 
of  this  primitive  Sabbath  institution. 
The  number  seven  is  found  in  the 
earliest  Bible  history  as  a  sacred 
number;  and  there  is  evidence  of  a 


B.  C.  4103.] 


CHAPTER  II. 


4  %  ^  These  are  the  generations  of  the  heavens  and  of  the 
earth  when  they  were  created,  in  the  day  that  the  £okd  God 
made  the  earth  and  the  heavens, 

d  ch.  1  : 1 ;  Ps.  90 :  1,  2. 


Beventh  day  as  a  sacred  day,  (see 
Gen.  4  :  3,  15,  24.)  So  in  the  history 
of  the  Flood — where  four  occasions 
are  noted  at  successive  intervals  of 
Beven  days,  all  special  and  sacred — 
when  the  raven  first,  and  then  the 
dove  three  times,  was  sent  out  of 
the  ark,  (ch.  8  :  6-13.)  So  the  sacred 
time  was  noted  in  Exodus,  (16  :  23,) 
as  a  reason  for  gathering  a  double 
portion  of  the  manna  on  the  preced- 
ing day ;  and  this  was  on  the  basis 
of  the  primitive  institution,  as  here 
recorded,  and  prior  to  the  decalogue 
at  Sinai.  So  the  ancient  Persians, 
and  the  people  of  India,  and  the 
ancient  Germans  held  a  seventh  day 
as  sacred.  So  Homer,  Hedod,  and 
Callimachus  call  the  seventh  day 
"holy."  Lucian  records  the  fact 
that  it  was  given  to  school-boys  as  a 
holiday.  Eusebius  declares  that 
almost  all  the  philosophers  and 
poets  acknowledge  the  seventh  day 
as  holy.  And  Porphyry  states  that 
the  Phoenicians  consecrated  one  day 
in  seven  as  holy.  The  Egyptians, 
Assyrians,  Babylonians  and  Chinese 
were  acquainted  with  this  weekly 
division  of  time ;  the  nations  of 
India  also,  and  the  people  of  interior 
Africa,  (see  Oldendorf,)  and  the  ab- 
origines of  America.  And  no  ac- 
count can  be  given  of  its  origin  but 
this  institution  of  the  Sabbath.  No 
other  theory  accounts  for  the  sacred 
character  of  the  seventh  day.-  "  Be- 
sides the  general  divisions  of  time 
produced  by  the  sim  and  moon,  and 
which  were  employed  with  more  or 
less  accuracy  by  all  nations,  the 
weekly  division  is  acknowledged  to 
have  been  purely  Shemitish  in  its 
origin.  Humboldt,  in  his  '  Kosmos' 
admits  this.  Though  there  are  inti- 
mations of  this  hebdomadal  period 
in  other  ancient  writings,  yet  it  is 
found  in  the  Bible,  as  in  its  native 
placf,  where  the  fact  is  accom,panied 


by  its  reason,  and  both  are  treated 
as  well  known  from  the  beginning." 
In  the  event  there  recorded  it  has 
its  origin — and  as  there  is  nothing 
astronomical  in  its  character,  there 
could  have  been  no  other  foundation 
for  it,  than  that  which  is  here  re- 
corded.—(r.  Levyls,  p.  338.) 

§  9.  Fuller  Accgtjnt  of  the 
Creation — ^Vegetable  Forma- 
tion.   Ch.  3 : 4-6. 

As  the  first  chapter  serves  for  a 
history  of  the  world  in  general,  so 
this  second  chapter  serves  as  a  foun- 
dation for  the  history  of  redemption 
in  particular.  This  passage  is  the 
continuation.  After  the  simplest  out- 
line of  the  creative  work,  Moses  has 
furnished  to  him  here,  by  the  same 
inspiration,  a  fuller  account  of  the 
formation  of  man,  and  of  his  loca- 
tion and  relations.  This  narrative 
is  nearly  as  long  as  the  whole  fore- 
going; showing  plainly  that  the 
object  is  to  give  the  history  of  the 
world  in  reference  to  man,  and  the 
history  of  man  in  reference  to  salva- 
tion. This  paragraph  belongs  to  the 
history  of  the  third  day's  work,  as 
the  following  belongs  to  that  of  the 
sixth  day's  work.  It  matters  little 
whether  we  regard  this  verse  as  an 
appendix  to  the  preceding  chapter, 
or  as  a  preface  to  the  following  chap- 
ter, or  as  belonging  partly  to  the  one 
and  partly  to  the  other — the  latter 
clause  beginning  a  new  verse,  "  In 
tJie  day,"  etc.    (See  vs.  5,  notes.) 

4.  This  may  be  regarded  as  the 
opening  of  a  new  section,  ia  which 
Moses,  by  the  Spirit,  proceeds  to 
record  the  history  of  redemption  in 
particular.  It  rests  upon  the  first 
section  and  presupposes  it.  Hence 
the  inspired  historian  repeats,  in 
still  another  form,  the  most  impor- 
tant declaration  that  this  is  ihe  true 


94 


GEHESIS.  [B.  C.  4103 


history  of  the  creation.  In  cli.  1 : 1, 
he  had  made  the  simple  statement 
that,  in  the  beginning,  God  (Elohim,) 
created  the  heavens  and  the  earth. 
Then,  after  the  detailed  narrative  of 
the  six  days'  work,  he  takes  care 
•(ch.  3  :  1,)  to  reassert  the  most  fun- 
damental truth  that  thus  the  heav- 
ens and  the  earth  were  brought  to  a 
completion,  and  all  that  they  con- 
tain. And  now  again,  he  reiterates 
that  these  are  the  generations — (lit., 
Urths,)  geneses  —  origins  of  them. 
This  is  the  same  kind  of  reiteration 
which  the  evangelist  John  uses,  (ch. 
1  :  1-3,)  (as  if  to  preclude  denial,) 
"  The  same  was  in  the  beginning 
with  God.  All  things  were  made  by 
Him,  and  without  Him  was  not  any 
thing  made  that  was  made."  Cal- 
vin well  says,  "  The  design  of  Moses 
was  deeply  to  impress  upon  our 
mmds  the  origin  of  the  heavens  and 
the  earth.  For  there  have  always 
been  ungrateful  and  malignant  men, 
who,  either  by  feigning  that  the 
world  was  eternal,  or  by  obliterating 
the  memory  of  the  creation,  would 
obscure  the  glory  of  God.  Where- 
fore it  is  not  a  superfluous  repeti- 
tion which  inculcates  the  necessary 
fact  that  the  world  existed  only 
from  the  time  when  it  was  created, 
since  such  knowledge  directs  us  to 
its  architect  and  author."  The  Arab 
reads,  "  This  is  a  history  of  the  pro- 
duction of  the  heavens  and  the  earth" 
According  to  the  analogy  of  passages 
beginning  with  this  clause,  we  should 
infer  that  it  belongs  to  the  following 
paragraph.  So  it  occurs  eleven 
times  in  this  book-^and  as  the 
phrase,  "  the  generations  of  Adam," 
(ch.  5  : 1,)  and  of  Noah,  (ch.  6  :  9,) 
means  the  descendants  of  these  per- 
sons respectively,  so  "the  genera- 
tions of  the  heavens  and  the  earth  " 
would  refer  to  the  things  which 
sprang  from  them  or  their  develop- 
ments. This  is  the  division  indi- 
cated in  the  Jewish  MSS.  But  it  is 
only  the  earth  whose  history  fol- 
lows. Dr.  McGaul  holds  that  in- 
stead of  being  a  title,  or  summary 
of  what  follows,  it  is  "  a  recapitula- 


tion of  what  is  narrated  in  the  first 
chapter,"  as  is  indicatt^d  by  the 
clauses  of  vs.  4 — first,  the  creation 
of  "the  heavens  and  the  earth," — 
second,  the  "making  of  the  earth 
and  the  heavens," — according  to  the 
order  of  ch.  1.  ^  When  they  were 
created.  Lit. — In  their  being  crea- 
ted. T[  In  the  day.  Bather,  £^.•'3, 
lohen  {in  day) — used  here  adverbially. 
This  broad  sense  of  the  word  "  day  " 
is  a  ground  with  some  for  contending 
that  it  may  mean  in  ch.  1,  an  indefi- 
nite period  of  time.  But  in  the 
first  chapter  the  sense  is  limited  by 
"  the  evening  and  the  morning,"  and 
here  it  is  limited  by  the  narrative 
immediately  preceding,  showing  that 
it  means  not  a  day  of  twenty-four 
hours,  but  is  used  with  the  preposi- 
tion adverbially,  and  refers  to  the 
six  days,  j  ust  specified.  ^.  The  Lord 
Ood.  Here  is  first  introduced  the 
peculiar  name  Jehovah.  It  is  in 
connexion  with  the  absolute  name 
of  God,  used  in  the  former  section 
Elohim.  Here  it  is  "  Jehovah-Elo- 
Mm."  Some  have  inferred  from  the 
use  here  of  this  new  title  of  God, 
which  is  kept  up  through  this  and 
the  following  chapter,  that  Moses 
gathered  his  history  from  previous 
documents — and  that  this  is  a  frag- 
ment from  another  source  than  the 
preceding.  But  such  a  view  is  arbi- 
trary, and  cannot  be  maintained. — 
(See  Introduction)  It  is  much  more 
natural  to  suppose  that  the  introduc- 
tion here  of  a  new  title  of  God,  has 
a  meaning  appropriate  to  the  new 
section.  And  so  we  find  it.  The 
name  used  in  the  account  of  the  cre- 
ative work  is  the  original,  absolute 
name  of  God,  {Elohim,)  based  on  the 
term  {El)  signifying  strength.  This 
was,  there,  the  appropriate  name. 
Here  the  historian  proceeds  to  a  new 
section,  in  which  he  lays  the  founda- 
tion of  the  history  of  redemption — 
and  accordingly  he  introduces  the 
name  Jehovah,  which  is  the  redemp- 
tive name  of  God,  as  God  enters  into 
history,  and  reveals  HiiLself  in  the 
new  creation.  The  name  JehovaJi- 
from  the  future  of  the  Heb.  verb  "  to 


B.  C.  4102.] 


CHAPTER   II. 


95 


5  And  every  «  plant  of  the  field  before  it  was  in  the  earth,  and 
every  herb  of  the  field  before  it  grew :  for  the  Lord  God  had 


ech.  1  :12;  Ps.  104:14. 


6^,"— expresses  the  idea  of  God  as 
He  should  reveal  Himself  more  and 
more  in  redemption.  Me  loho  sliall 
be — He  loho  is  to  come — tTie  comer, 
(Matt.  11  : 3.)  It  is  not  exclusively 
the  name  of  the  Second  Person  of 
the  Godhead,  (see  Ps.  110  : 1,)  but 
the  name  of  God  in  Christ,  reveal- 
ing Himself  in  history,  which  is  the 
history  of  redemption.  The  two 
names  are  here  combined — because 
here  is  the  connecting  link  between 
creation  and  redemption,  in  which 
God  appears  as  Creator  and  new  Crea- 
tor. God  dwelling  in  His  own  world, 
(John  1 :  11,)  as  a  Father,  and  Teach- 
er, and  Saviour.  That  the  use  of 
these  different  names  is  not  arbitary, 
nor  unmeaning,  nor  owing  to  differ- 
ent sources  of  the  history,  is  plainly 
stated  in  Exod.  6  :  3,  where  God  de- 
clares that  He  appeared  to  Abraham, 
Isaac  and  Jacob  by  the  name  of  God 
Almighty,  "  hut  hy  my  name  Jehouih 
— in  my  character  as  Jehovah — was  I 
not  known  to  them."  (See  Heng. 
Pent.  p.  294.)  And  this  refers  to 
His  appearing  in  the  fuller  unfold- 
ing of  His  Divine  nature  to  perform 
what  He  had  promised  to  the  patri- 
archs. Abraham  said,  on  the  Mount, 
"Jehovah  jireh," — Jehovah  will  ap- 
pear in  His  full  unfolding  of  Him- 
self, and  as  fulfilling  all  that  He  had 
promised.  So  Abraham  saw  Christ's 
day,  in  the  sacrifice  of  Isaac,  (John 
8  :  56,)  looking  forward  to  the  New 
Testament  Isaac — the  Great  Son  of 
Promise,  as  risen  from  the  dead — 
the  accepted  Redeemer, — (See  Intro- 
duction.) As  Elohim  is  the  more 
general  name  of  God,  and  Jehovah 
the  more  peculiar  name,  in  reference 
to  the  work  of  redemption,  we  shall 
see  how  they  alternate,  in  the  early 
period  preceding  the  complete  estab- 
lishment of  the  theocracy  more  than 
afterwards.  For  a  fuU  discussion  of 
the  Divine  names  see  Heng.  Pent. 
p.  293.    OBSKavE.--{l.)  Our  transla- 


tors have  only  in  four  instances  in 
the  Old  Testament  used  the  term 
Jehovah,  and  there  it  is  given  in 
capitals.  In  all  other  instances  they 
have  rendered  it  by  the  term  "  Lord'* 
following  the  Septuagint  version, 
(KvpLog.)  (2.)  In  the  plural  term 
Elohim,  seems  to  be  couched  the 
mystery  of  the  Trinity.  In  the  term 
Jehovah,  the  mystery  of  the  Incarna- 
tion.— {Delitzsch.)  i"  The  earth  and 
the  heavens.  This  phraseology  caUs 
our  attention  to  the  fact  that  the 
creative  work  of  the  six  days  was 
the  maJcing  of  the  earth  and  the 
heavens — a  work  different  from  that 
referred  to  (ch.  1:1.)  the  creation  of 
the  heavens  and  the  earth.  Here  it 
is  the  earth  and  the  atmospheric 
heavens,  as  an  appendage,  that  are 
referred  to  as  having  been  made  in 
the  six  days'  work,  and  it  is  the  his- 
tory of  our  planet,  and  of  what  per- 
tains to  it,  especially  the  history  of 
man  upon  it,  that  follows  in  the  in- 
spired narrative.  The  phrase  is 
here  expressed  indefinitely  —  earth 
and  heaven — without  the  article,  be- 
cause sufficiently  defined.  So  in  Ps. 
148  :  13,  "His  glory  is  above  earth 
and  heaven."  Some  suppose  that 
the  reference  here  is  to  the  forma- 
tion of  the  earth  as  dry  land,  and  of 
the  heaven  as  firmament,  (ch.  1  :  8, 
10.)  And  that  the  narrative  goes 
back  to  the  period  prior  to  plants  on 
the  third  day,  and  that  the  meaning 
is,  "  In  the  day  when  God  made  the 
earth  and  the  heavens,  (ch.  1  :  8,  10,) 
then  there  was  no  plant  in  the 
earth." 

5.  And  every  plant  of  the  field,  etc. 
This  verse  is  made  in  our  version  to 
depend  on  the  preoeding.  But  more 
literally  it  begins  a  sentence,  and 
reads,  "  Wow  no  plant  of  the  field  loa^ 
yet  in  the  earth,  and  no  herb  of  the 
field  yet  grew."  The  narrative,  in 
order  to  introduce  us  to  the  planting 
of  Eden,  begins  back  with  the  third 


96 


GENESIS. 


[B.  a  4ioa 


not  ^  caused  it  to  rain  upon  the  earth,  and  there  was  not  a  man 
e  to  till  the  ground. 

6  But  there  went  up  a  mist  from  the  earth,  and  watered  the 
whole  face  of  the  ground. 


f  Job  38  :  26,  2T,  28.    g  ch.  3  :  23. 


day  of  creation ;  and  while  referring 
to  the  preternatural  origin  of  the 
vegetable  world,  it  especially  calls 
attention  to  the  laws  of  vegetable 
propagation,  with  a  view  to  show  us 
the  place  of  man  in  the  garden  as  a 
tiller  of  the  ground.  The  field  is 
the  open  plain — the  outside  country 
— as  distinguished  from  the  garden 
enclosure,  which  was  the  centre  of 
vegetation.  Plant  of  the  field,  and 
herb  of  the  field  mean  here  such 
plants  and  herbs  as  spring  from 
propagation :  and  what  is  meant  is, 
that  though  the  plants  were  created 
full  grown  and  seed-bearing,  (ch. 
1  :  11,  13,)  yet  none  had,  as  yet, 
propagated,  nor  had  any  sprung 
from  them.  The  laws  of  propaga- 
tion from  the  seed,  each  after  its 
kind,  were  not  yet  in  operation. 
And  the  reasons  are  given,  (1.)  There 
was  as  yet  no  rain.  (2.)  There  was, 
as  yet,  no  cultivator  of  the  soil. 
This  leads  the  narrator  to  vs.  6,  in 
which  the  rain  is  provided  for,  and 
to  vs.  7,  in  which  the  man  is  fur- 
nished for  the  work :  Adam  (from 
adamah — soil,)  man  of  the  soil.  Thus 
the  function  of  man  is  brought  to 
view  in  relation  to  the  garden  where 
he  was  located.  Thus  far  nothing 
in  the  whole  vegetable  world  had 
resulted  from  the  natural  laws  of 
seed,  propagation  and  growth,  even 
of  herbage.  This  was  the  state  of 
things  on  the  third  day.  Notice 
riow  is  taken  of  the  first  operation 
of  the  laws  of  rain. 

6.  A  Tmst  went  up  from  the  earth. 
This  exhalation  from  the  soil  had 
been  going  on  since  the  waters  were 
separated  from  the  land  ;  and  now 
forming  into  clouds  it  becomes  con- 
densed, and  falls  in  rain,  so  as  to 
promote  the  richest  vegetation.  On 
the  fourth  day  the  second  natural 


process  begins.  The  swelling  buds, 
and  shooting  grass,  and  sprouting 
seeds,  and  striking  roots,  all  show 
the  operations  of  nature  to  be  at 
work,  according  to  the  declared 
principles  of  the  creation,  (ch.  1 :  12,) 
"the  herb  seeding  seed  after  its 
kind,"  etc.  Benisch,  (Jew.  Bib.)  has 
it,  "  And  every  plant  of  the  field  was 
not  yet  in  the  earth."  HlXvernick 
understands  it  to  mean,  that  "  the 
vegetable  kingdom  had  not  yet 
bloomed  forth  in  its  complete  beauty 
when  man  was  formed,  but  it  was 
prepared  by  the  mist  that  watered 
the  ground,"  (p.  QQ.)  As  in  ch.  1  :  12, 
it  was  stated  that  the  earth  pro- 
duced the  plants,  here  their  perfect 
formation  is  mentioned,  and  this  is 
noted  here  to  show  in  what  circum- 
stances the  first  man  found  himself 
placed.  "  Now  no  plant  of  the  field 
was  yet  in  the  earth,  and  no  herb 
of  the  field  had  yet  sprung  up." 
DeSola  understands  it  that  the 
germ  had  been  created,  but  its 
development  was  left  to  the  ordi- 
nary processes  of  nature.  The  Sept., 
Vulg.,  and  Luther  agree  with  our 
version. 

^  But  a  mist — showing  how  the 
rain  was  provided.  The  Arab,  and 
Jun.,  and  Tremell,  read, "  Neither  had 
a  mist  arisen  from  the  earth  and 
watered,"  etc.  The  copulative  some- 
times carries  with  it  the  sense  of  the 
negative  going  betbre.  If,  however, 
we  understand  it  according  to  our 
version,  then  we  take  it  (with  Muscu- 
lus,  etc.,)  to  signify  that  God  preferred 
to  put  in  operation  now,  after  the 
creation,  this  simple  means  of 
growth  ;  and  that  the  rain  was  thus 
to  proceed  from  the  vapors  of  the 
earth  which  ascended  under  the 
heat  of  the  sun,  then  cooling  and 
descending    to   irrigate    the  earth. 


B.  C.  4103.] 


CHAPTER  II. 


97 


7  And  the  Lord  God  formed  man  of  the  ^  dust  of  the  ground, 
and  '  breathed  into  his  ^  nostrils  the  breath  of  life ;  and  ^  man  be- 
came a  living  soul. 

h  ch.  3  :  19,  23  ;  Ps.  103  :  14;    Eccl.  12  ;  7 ;    Isa.  fti 
IT  :  26.    k  ch.  7  :  22 ;  Isa.  2  :  22.    1 1  Cor.  15  :  45. 


8 ;    1  Cor.  15  :  47.    i  Job  33  :  4 ;  Acts 


TMs  philosophy  of  rain  is  elsewhere 
given  in  Job,  ( 36  :  27, )  showing 
throughout  the  Scriptures,  the  pro- 
foundest  knowledge  of  natural  sci- 
ence. The  forms  of  the  verbs  here 
used  show  that  an  operation  is  com- 
menced and  continued,  as  cause  and 
effect — the  mist  ascending  as  vapor, 
and  coming  down,  watering,  in  the 
form  of  rain : — not  that  the  mist  was 
instead  of  rain. 

§  10.   Formation   of   Adam,    de- 
tailed   IN    REFERENCE    TO    HIS 

Moral  History.    Ch.  2  :  7. 

7.  Here,  as  preparatory  to  the  ac- 
count of  man's,  location  in  Eden,  it 
is  stated  that  the  Lord  God  formed 
the  man  (of)  the  dust  of  the  ground. 
It  had  not  been  stated  in  the  ac- 
count of  man's  creation  on  the  sixth 
day,  that  he  was  formed  out  of  the 
dust.  In  ch.  1  :  27  it  was  the  term 
"  create  "  that  was  used  in  reference 
to  man  as  spirit,  in  regard  to  the 
Divine  image  in  the  soul  of  man. 
"  So  God  created  man  in  His  own 
image," — and  this  is  repeated  there 
for  emphasis,  "  in  tlie  image  of  God 
created  He  him."  And  as  it  refers 
not  merely  to  Adam,  but  to  the  race 
as  represented  in  both  progenitors, 
it  is  added,  "male  and  female  created 
He  them."  Here,  however,  in  this 
after  statement,  the  reference  is  to 
man's  bodily  constitution,  and  loca- 
tion, and  vocation,  and  the  term 
used  in  the  Hebrew  is  "formed,"  not 
"created."  Hence  it  is  here  stated 
only  of  what  material  man  was 
formed,  as  to  his  body.  There  is 
no  contradiction,  but  the  most  en- 
tire consistency  in  the  two  state- 
ments. There  is  no  mere  repetition, 
but  an  addition  here  in  order  to  the 
greatest  fulness  of  the  record.  Here 
too,  it  is  the  man,  Adam,  who  is 


thus  particularly  noticed.  The  con- 
nexion between  man  and  the  ground 
appears  in  the  Hebrew,  "  He  formed 
the  man,  {the  Adam,)  (out  of)  the 
dust  <9/(from)  the  ground,"  (Adamah.) 
"  Let  foolish  men  now  go  and  boast 
of  the  excellency  of  their  nature." — 
Galmn.  Science  has  shown  that  the 
elements  of  the  soil  on  the  earth's 
surface,  and  the  limestone  in  the 
earth's  bowels,  are  the  very  same  as 
enter  into  the  bones,  sinews,  and 
flesh  of  men.  So  man  is  said  to  be 
formed  of  the  clay,  (Job  33  :  6,)  of 
the  dust,  (Eccles.  3  :  20 ;  12  : 7.)  And 
death  is  spoken  of  as  a  return  to  the 
dust,  (Job  10  : 9 ;  34  :  15  ;  Ps.  146  : 4.) 
So  the  New  Testament  speaks  of 
Adam,  "the  first  man  is  of  the 
earth,  earthy,"  (1  Cor.  15  :  47.)  There 
was  a  meaning  in  this  humble  origin 
of  man's  body — that  it  was  to  re- 
turn to  the  dust.  Yet  how  "fear- 
fully and  wonderfully  is  man  made," 
(Ps.  139  :  14.)  1"  And  breathed  into 
Ids  nostrils,  etc.  Besides  the  mere 
physical  nature  of  man  which  he  has 
in  common  with  the  lower  animals, 
there  is  noted  here  this  distinguish- 
ing characteristic — the  inbreathing 
of  the  breath  of  the  Almighty, 
which  is  not  mentioned  as  belong- 
ing to  any  other  of  the  animal  crea- 
tion. ^  Breath  of  life — lit.,  hreath 
of  lives,  d'l'^h  MJ*;?,  nishmath  Tiayim^ 
is  peculiar  to  this  passage,  and  is 
never  applied  directly  to  brutes. 
This  term  nishmath — breath — is  not 
the  same  as  ruah — spirit,  Avherlen 
calls  it  the  ruah — spirit  in  its  activity. 
In  ch.  6  :  17  and  7  :  15  the  ruah  hay- 
yim  is  used  of  beasts ;  and  in  ch. 
7 :  22  the  united  expression  nishmath 
ruah  hayyim  is  used,  and  is  made  so 
large  as  to  cover  both  beasts  and 
men.  But  this  may  be  only  as  we 
use  the  superior  term  to  include  the 
inferior. 


98 


GENESIS. 


fB.  C.  4108 


Observe. — (1.)  It  is  not  the  earth 
which  brings  forth  man's  body  by 
God's  creative  word — but  he  lays 
His  hand  to  the  work  and  fashions 
him.  (2.)  This  is  done  not  out  of 
the  earthy  lump,  or  mass,  but  out 
of  the  fine  dust  of  the  earth. 
(3.)  God  immediately,  along  with 
his  body,  imparts  the  living  princi- 
ple, (not  first  the  body  and  then  the 
life,  or  soul,)  and  so  the  man  becomes 
a  living  personality  corresponding  to 
the  Personality  of  God.  (4.)  As  the 
spiritual  nature  of  man  is  denoted  by 
this  inbreathing  of  God,  so  the 
name  Adam,  given  by  God  to  the 
man,  (ch.  5  :  2,)  is  from  the  earthy 
element  —  adamah  —  ground  —  man 
of  the  soil.    (See  ch.  5  :  2,  notes.) 

Some  understand  the  plural  form 
here  as  expressing  the  different  liv- 
ing principles  which  belong  to  man 
— as  1.  Natural  life,  by  which  the 
body  exists.  2.  Vegetative  life,  by 
which  it  grows.  3.  Spiritual  life, 
which  consists  in  the  Divine  grace 
imparted.  Some  make  it  the  plural 
of  eminence,  or,  as  an  abstract  noun, 
it  may  be  simply  equivalent  to  the 
singular  form — though  it  seems  to 
be  used  with  a  special  force.  See 
ch.  3  :  22,  24 ;  see,  also,  ch.  2:9; 
3  :  14,17 ;  6  :  17  ;  7  :  15.  Asit  is  by 
breathing  that  man  lives  naturally, 
and  shows  himself  alive,  so  the  liv- 
ing breath  is  here  referred  to  as  im- 
parted directly  by  God.  This  second 
act  of  God  in  the  case  of  man,  is 
that  which  gives  him  his  crowning 
distinction  above  all  other  animals. 
See  Acts  17  :  28,  29, "  We  are  the  off 
spring  of  God."  Job  32  :  8  ;  33  :  4. 
^  And  man  became  a  living  soul, 
(rt^h  ia??.,)  literally,  "living  crea- 
ture," and  so  it  is  commonly  ren- 
dered, ch.  1 :  21,  24  ;  ch.  9 :  10, 12, 15, 
16.  The  term  xeti  means  simply 
life,  or  person,  and  the  whole  phrase 
means  animated  creature.  But  this 
'/hrase  is  also  applied  to  the  inferior 
aiamals.  And  so  man  is  called  an 
animal,  but  he  is  more.  Calvin  un- 
derstands the  phrase  here  of  the 
more    vital    breath.      Kurtz,    and 


others,  take  it  to  include  the  highei 
nature — the  Divine  life.  In  1  Cor. 
15  :  45  it  is  expressed  by  tpvxv  ^C)aa, 
"a  living  soul."  "The  first  Adam 
was  made  a  living  soul;  the  last 
Adam  was  made  a  quickening  (life- 
giving)  spirit."  In  Eccles.  3 :  21,  the 
spirit  of  man,  (it  is  said,)  goeth  up- 
ward, and  the  spirit  of  the  beast 
goeth  downward.  See,  also,  Eccles. 
12  :  7.  Man's  essential  superiority 
to  the  animal  tribes  is  plainly  signi- 
fied, ch.  1  :  26,  27,  as  being  created 
in  the  image  of  God,  and  with  a 
capability,  and  a  commission  to  have 
dominion  over  the  lower  animal 
tribes,  and  over  all  the  earth.  And 
this  special  act  of  God  in  imparting 
to  man  the  living  principle  which 
characterizes  him,  shows  plainly  as 
language  can  do,  that  he  is  not  of 
the  same  species  as  "  the  brutes  that 
perish."  The  Divine  life  seems  to 
be  included  in  this  phraseology  just 
as  Jesus  is  said  to  have  given  the 
Holy  Ghost  to  His  disciples  in  this 
manner,  "  He  breathed  on  them  and 
saidy  Receive  ye  the  Holy  Ghost." 
This  moral  image — the  likeness  of 
God — was  certainly  imparted  to  the 
man,  and  Adam  so  lived  the  Divine 
life  until  his  temptation  and  fall. 
This  breath  of  life  was  something 
not  formed,  (as  the  body,)  but  impart- 
ed— derived  from  God:  part  of  His 
life — His  very  breath. 

§11.    Adam's   Location   in   the 
Garden  of  Eden.    Ch  2  :  8-17. 

The  narrative  in  this  chapter, 
including  that  of  the  creation  of 
woman,  would  seem  to  belong  to  the 
third  and  sixth  days'  work,  and  is 
here  given  as  supplementary.  We 
are  now  further  informed  that  the 
man  was  placed  in  a  position  for  exer- 
cising his  active  powers  in  the  sphere 
appointed  by  God.  A  spot,  every 
way  fitted  for  him  by  his  Maker,  was 
assigned  to  him — in  which  he  had 
work  to  do,  repaying  his  active  at- 
tention. In  the  culture  of  the  gar- 
den he  was,  also,  to  cultivate  his 
own  energies,  and  develop  the  re- 


B.  €.  4102.J 


CHAPTER  II. 


99 


8  •[[  Aud  the  Lord  God  planted  "^  a  garden  ^  eastward  in 
«>  Eden ;  and  there  P  he  put  the  man  whom  he  had  formed. 

9  And  out  of  the  ground  made  the  Lord  God  to  grow  <l  every 
tree  that  is  pleasant  to  the  sight,  and  good  for  food ;  ^  the  tree 
of  life  also  in  the  midst  of  the  garden,  ^  and  the  tree  of  knowl- 
edge of  good  and  evil. 

mch.  13:10;  Isa.51:3;  Ez.  28:13;  Joel2:3.  ncli.3:24.  o  ch.  4: 16  ;  2  Kings  19: 12 
Ez.  2T  :  23.  p  vs.  15.  q  Ezek.  31 :  8.  r  ch.  3  :  22 ;  Prov.  3  :  18 ;  11  :  30 ;  Rev.  2:7;  22  :  2 
14.    s  vs.  IT. 


sources  of  Ms  physical,  mental,  and 
moral  being.  The  garden  was  also 
a  type  of  the  Paradise  above. 

8.  And  Jehovah  God  planted  a  gar- 
den, (enclosure.)  The  term  here 
used  is  translated  by  the  Greek  Par- 
adise. So,  also,  by  the  Si/r.  Vidg. 
and  Samar.  Vers.  This  word  "  Pa?'- 
adise  "  belongs  to  the  Semitish  lan- 
guages, and  has  been  transferred  to 
our  own.  (Sanscrit^-paradepa,  a 
region  of  beauty;  Arm. — pardes,  a 
park.)  It  seems  to  be  implied  here 
that  the  spot  was  purposely  made 
to  be  of  superior  beauty — quite  be- 
yond any  other  portion  of  the  earth. 
Xenophon  says  that  the  beautiful 
gardens  of  the  Persian  kings  were 
called  Paradises.  The  term  is  used 
in  the  New  Testament  as  a  name  for 
heaven,  2  Cor.  12  :  4 ;  Luke  23  :  43. 
The  location  of  this  garden  is  said 
to  have  been  eastward,  lit.,  from 
before,  or,  from  the  east — that  is, 
(east  of  Palestine.)  Some  under- 
stand it  the  east  part  of  Eden.  The 
site  is  more  particularly  described  as 
in  Eden.  This  word  means  pleasure, 
delight)  Qreekjjdov?], pleasure.  The 
Oriental  names  are  commonly  signi- 
ficant. The  Vulg.  reads  paradise  of 
delight.  It  would  seem  that  Bden 
was  an  extensive  region  in  the  high 
table-land  of  Armenia,  and  Paradise 
may  have  been  at  the  eastern  part 
of  it.  It  is  chiefly  to  be  identified 
by  the  riv^ers  that  are  named,  (vs.  10.) 
This  was  most  likely  the  name 
which  the  region  had  in  the  time  of 
Moses.  Whether  it  was  given  to  it 
by  our  first  parents,  or  by  God  Him- 
self, we  cannot  tell.  The  term  gan, 
i"  ga/i'den,'')  or  guarded  place— is  used 


in  distinction  from  the  open  field — 
(sadhe/i.)  Nod  lay  to  the  east  of 
Eden,  ch.  4  :  16. 

9.  It  is  here  declared  that  out  of 
the  ground  Jelwvah  God  caused  to 
sprout  forth  every  tree  pleasant  for 
sight,  and  good  for  food.  We  are 
not  to  understand  that  this  was  a 
garden  planted  after  the  creation — 
but  this  part  of  the  third  day's  crea- 
tion is  now  more  particularly  des- 
cribed, because  here  the  man  is 
located  for  his  trial.  There  was  no 
lack  of  delights.  The  most  exuber- 
ant provision  was  made  for  man's 
enjoyment,  in  the  richest  varieties 
of  fruit.  This  is  stated  here  to 
show  how  unreasonable  was  the 
violation  of  that  law  of  God,  which 
reserved  only  one  tree  of  all 
that  was  not  to  be  eaten  by  man. 
"  Shameful  ingratitude  of  the  crea- 
ture that  he  could  not  rest  in  a 
state  so  happy  and  desirable.  Abun- 
dant supply  of  food,  besides  sweet- 
ness for  the  palate  and  beauty  for 
the  eyes."  In  all  this  he  had  the 
fullest  evidence  of  the  paternal 
bounty  under  which  he  lived.  The 
Paradise  lost  is  to  be  regained.  See 
Isa.  51  :  3,  "  He  will  make  her  wil- 
derness like  Eden,  and  her  desert  like 
the  garden  of  the  Lord."  ^  The  tree 
of  l^e  also.  In  the  midst  of  these  vari- 
ous and  delicious  fruits  there  was  the 
tree  of  life,  (lives.)  The  plural  of  emi- 
nence this  may  be,  or,  simply  an  ab- 
stract for  the  singular.  This  was  the 
tree  having  such  a  quality  and  mean- 
ing as  to  be  a  memorial  of  the  life 
bestowed  by  God,  (perhaps,  also,  a 
means  of  preserving  it,)  and  the  sign 
and  seal  of  immortal  life  promised 


100 


GENESIS. 


[B.  C.  4103. 


to  obedience.  Tlie  name  itself  means 
more  tlian  a  living  tree — "as  the 
water  of  life,"— "the  bread  of  life." 
And  it  was  doubtless  a  symbol  and 
pledge  of  the  blessed  life  which 
should  continue  to  be  enjoyed  per- 
petually by  our  first  parents  so  long 
as  they  continued  in  their  obedience. 
It  was,  therefore,  to  be  partaken  as 
a  sacrament — and  was,  doubtless, 
often  so  eaten  during  the  state  of 
innocence.  Some  think  it  was  par- 
taken weekly  on  the  Sabbath  in 
Eden.  Augustine  says,  "In  the 
other  trees  there  was  nourishment. 
In  this  there  was  also  a  sacrament." 
In  this  light,  also,  it  pointed  forward 
to  Him  "  in  whom  is  life,  and  the 
life  is  the  light  of  men,"  John  1  :  4, 
— in  whom  alone  the  tree  of  life  and 
the  tree  of  knowledge  may  both  be 
found,  with  all  their  blessed  fruits. 
See  Prov.  3  :  18.  He  is  "  the  way, 
and  the  truth,  and  the  life,"  John 
14  :  6, — "  the  resurrection  and  the 
life,"  John  11  :  25.  In  the  Revela- 
tion, John  sees  the  tree  of  life  that 
had  been  lost  by  the  fall.  It  is  "  in 
the  midst  of  the  street  of  the  city, 
and  on  either  side  of  the  river  " — pub- 
lic property,  and  accessible  to  all  the 
blest  inhabitants.  Rev.  22  :  2,  14. 
See  Ezek.  47  :  12 ;  see,  also,  ch.  3 :  22, 
and  compare  John  6  :  51.  This  tree 
of  life  was  in  contrast  with  the  tree 
of  the  knowledge  of  good  and  evil, 
the  eating  of  which  was  death.  Or 
it  may  be  understood  that  as  every 
covenant  has  two  parts,  a  promise 
and  a  requirement,  so  there  may  be 
two  corresponding  sacraments — the 
one  a  sign  and  seal  of  the  thing 
promised — the  other,  chiefly  a  sign 
and  seal  of  the  thing  required.  Tiie 
tree  of  life,  on  the  one  part,  would 
thus  set  forth  and  seal  the  promised 
life — the  tree  of  knowledge  vrould  set 
forth  and  seal  on  the  other  part,  the 
required  obedience,  as  thus  tested  in 
the  simple  prohibition. — See  Gand- 
lish  on  Genesis.  It  has  frequently 
been  asserted  that  the  Pentateuch 
does  not  allude  to  the  doctrine  of 
immortality.  But  surely,  it  treats  it 
in  its  highest,  innermost  bearings 


here   in   the    opening   chapters  of 

Genesis. 

Observe. — Though    the    phrase 
"in  the  midst"  may  mean  merely 
that  it  was  inside,  yet  it  would  seem 
to  mean  more,  and  as  in  Rev.  22  :  2, 
to  signify  that  it  was  most  conspic- 
uous and  accessible.     Some  under- 
stand that  there  were  many  trees  of 
this  class  scattered  through  the  gar- 
den.   But  as  we  find  the  pronoun  in 
the  singular,  it  is  to  be  inferred  that 
there  was  only  a  single  specimen  of 
each  tree.     See  vs.  17,  and  ch.  3  :  3. 
^  The  tree  of  knowledge  of  good  and 
evil  was  so  called  not  merely  as  a 
test  for  proving  man,  and  showing 
whether  he  would  choose  the  good 
or  the  evil — nor,  merely  because  by 
eating  it  he  would  come  to  know 
both  good  and  evil,  and  the  evil  so 
that  he  would  know  the  good  in  the 
new  light  of  contrast  with  the  evil. 
Both  these  were  involved.     But  it 
was  set  also  as  a  symbol  of  the  Di- 
vine knowledge  to  which  man  should 
not  aspire,  but  to  which  he  should 
submit    his    own    judgment     and 
knowledge.     The  positive  prohibi- 
tion was  to  be  a  standing  discipline 
of  the  human  reason,  and  a  standing 
symbol  of  the  limitation   of  relig- 
ious thought.    Man  was  to  have  life, 
not  by  following  out  his  own  opin- 
ions and  counsels,  but  by  faith  and 
the  unqualified  submission   of  his 
intellect  and  will  to  God.    No  reason 
is  here  given  for  this,  except  in  the 
name  of  the  tree,  and  the  nature  of 
the  penalty.    God  would  not  have 
him  know  evil.     Sin  was  already  an 
invader  of  His  universe  in  the  fallen 
angels.     Evil  was,  therefore,  a  real- 
ity.   Man  was  interdicted  from  that 
kind  of  knowledge  which  is  evil,  or, 
which  includes  evil— because  of  it- 
self in  its  own  nature,  it  leads  him 
to   death.     Thus  this  is,  therefore, 
not  a  mere   arbitrary  appointment. 
It  has  grounds  in  the  evident  nature 
of  things.    Nor  was  the  penalty  de-  \ 
nounced  against   the  transgression 
arbitrary.      The    disobedience    was  ! 
itself  necessarily  deatJi.    The  curse 
could  not  have  been  less  than  it  waa.  I 


B.  C.  4103.] 


CHAPTER  II. 


lOi 


10  And  a  river  went  out  of  Eden  to  water  the  garden:   and 
from  thence  it  was  parted,  and  became  into  four  heads. 


The  act  itself  was  a  disruption  of 
the  tie  which  bound  man  to  his 
Maker,  and  by  which  alone  he  could 
live,  (see  notes,  vs.  16.)  The  knowl- 
edge of  evn,  sadly  enough,  lay  in 
the  partaking  of  that  tree.  Man 
already  had  the  knowledge  of  good, 
and  a  moral  sense  of  the  eternal  dis- 
tinction between  right  and  wrong. 
But  good  and  evil,  in  all  their  mu- 
tual bearings,  he  could  not  presume 
to  know  by  contact  and  experience 
as  he  aspired  and  claimed  to  know 
them  under  the  promise  of  Satan. 
We  hear  no  more  of  this  tree.  It 
served  its  purpose  in  the  garden. 
We  hear  of  the  tree  of  life.  The 
act  of  partaking  was  an  encroach- 
ment upon  the  Divine  prerogative. 
This  tree  was  set  to  be  to  man  the 
occasion  of  the  highest  Divine 
knowledge,  in  the  training  of  his 
thoughts  to  subjection,  and  in  the 
contemplation  of  God's  prerogatives 
of  knowledge.  The  highest  reason 
accords  to  God  this  claim — and  ren- 
ders the  profoundest  submission  of 
the  human  mind  and  will  to  God — 
to  His  plan  of  Providence  and  grace. 
So  the  renewed  man  cries  out,  "  O 
the  depth  of  the  riches,  both  of  the 
wisdom  and  knowledge  of  God." 
Christ  crucified  is  the  wisdom  of 
God,  and  the  power  of  God,  unto 
salvation.  Grace  and  truth  came  by 
Jesus  Christ.  Man  was  prohibited 
from  laying  hold  of  this  fruit  that 
was  held  to  be  under  the  Divine 
prerogative.  And  it  is  just  at  this 
point  that  Satan  has  always  plied 
his  most  artful  and  powerful  temp- 
tation. And  just  here,  in  taking 
what  is  forbidden — and  in  refus- 
ing all  subjection  and  limitation 
of  religious  thought,  man  has  al- 
ways fallen  under  the  curse.  "  Pro- 
fessing themselves  to  be  wise 
they  became  fools."  This  is  the 
spirit  of  our  fallen  race,  that  in 
every  age,  keeps  man  out  of 
Paradise.    And  this  is  the  mark  of 


Anti-Christ  "sitting  in  the  temple 
of  God,  showing  ( exhibiting )  him- 
self that  he  is  God,"  (3  These  2  :  4.) 
Hence,  also,  cherubim — the  angels 
of  knowledge — are  set  with  the 
"  flaming  sword  to  keep  (guard)  the 
way  of  the  tree  of  life,"  (ch.  3  :  24.) 
This  tree  was  also,  as  iMther  says, 
a  sign  for  man's  worship  and  rever- 
ent obedience  of  God,  and  so  it 
would  represent  the  homage  due  te 
God's  word,  as  the  revelation  of 
God's  truth — of  His  mind  and  will 
to  men. 

10.  And  a  river  issued  out  of  Eden 
— was  issuing.  The  verb  here  used 
refers  to  the  issuing  out  of  the 
ground  ;  and  the  meaning  is,  that 
an  abundant  supply  of  water  was 
furnished  in  the  wide  district  of 
Eden — to  water  the  garden,  and  so 
generally  difl^used  as  to  serve  the 
purpose  of  irrigation,  and  to  make 
it  a  well  watered  region.  Tf  And 
from  thence  it  was  parted.  This 
ample  supply  of  water  from  numer- 
ous springs — in  numerous  brooks 
and  streams — so  arranged  as  to  fur- 
nish the  best  irrigation,  and  leave  no 
part  of  the  garden  dry — was  parted, 
or  parted  itself  from  thence — that  is, 
outside  of  the  garden,  \t  was  divided 
into  distinct  rivers,  and  became  four 
heads,  or  principal  streams.  This  is 
the  sense  of  the  term  heads.  Onke- 
los — "head-streams''  Sam.  Vers. — 
"  heoAs  of  riders."  So  Luther,  Bos- 
enmiUkr,  etc.  The  reading  here 
given  avoids  the  many  difficulties 
of  the  many  other  renderings  that 
have  been  suggested.  Bush  makes 
"from  thence,"  to  refer  to  that  time 
— "from  tliat  period"  geographical 
distinctions  arose,  and  the  rivers 
were  assigned  to  particular  districts 
embraced  in  the  original  whole. 
But  this  is  not  the  sense* of  the 
terms. 

11.  The  name  of  the  first  (river)  ij 
Pison,  (see  vs.  13.)  Some  hsiva 
found  the  four  rivers  rising  within 


103 


GENESIS. 


[8.0.4103 


11  The  name  of  the  first  is  Pison  :  that  is  it  which  compasseth 
"  the  whole  land  of  Havilah,  where  there  is  gold ; 

u  ch.  25  :  18. 


the  circuit  of  a  few  miles — in  the 
high  lands  of  Armenia,  and  besides 
the  Euphrates  and  Tigris,  which  are 
confessedly  two  of  them,  they  make 
the  Pison  to  be  the  Phasis,  or  Halys, 
flowing  northwesterly  into  the  Black 
Sea.  This  river  rises  in  the  Moschus 
mountains,  and  flows  along  by  Col- 
chis, (Havilah,)  (Chabala,)  the  ancient 
gold-land,  where  was  the  golden 
fleece  of  the  Argonautic  expedition. 
The  remaining  river  would  then  be 
the  Araxes — which  means  the  same 
as  Gihon,  i.  e.,  "  bursting  forth,  and 
which  retains  its  name  among  the 
Persians — h'^A,  (giah,)  being  equiva- 
lent to  apnTTu — to  hrealc  forth.  It 
rises,  also,  in  the  high  table-lands  of 
Armenia,  and  falls  into  the  Caspian 
Sea,  This  theory  is  objected  to  by 
those  who  understand  the  river,  (vs. 
10,)  to  denote  a  single  stream.  But 
this,  we  have  shown,  is  not  the 
more  probable  sense.  The  other 
principal  theory  is  that  the  two  un- 
known rivers  are  the  Indus,  {Pison,) 
and  the  Mle,  {Oihon)  And  the  lat- 
ter has  been  inferred  from  the  men- 
tion of  Ethiopia,  (or  Cush.)  But 
Gush  is  a  name  which  applies  to 
other  regions,  (as  Arabia.)  And 
"  Oihon  "  is  a  name  never  applied  to 
the  Nile  in  the  Old  Testament.  And 
the  Nile  does  not  compass  Ethiopia. 
Besides  it  seems  highly  improbable 
that  this  region  of  Eden  should 
have  extended  over  so  large  a  space 
on  two  continents.  It  has  been  sug- 
gested that  the  Cushites  may  have 
moved  southward — as  the  Norwe- 
gians brought  with  them  their  Nor- 
mandy, and  the  Greeks  their  Hellas 
into  Italy,  (see  vs.  13,  note.)  The 
fathers  and  Josephus  have  made  the 
Pison  to  be  the  Ganges,  and  Havilah 
to  be  India.  Calvin  understands  the 
description  here  given  by  Moses  to 
refer  to  the  Tigris  and  Euphrates 
aione,  which  unite  in  the  region  of 


Eden,  parting  into  two  channels  to 
the  north  toward  their  source,  and 
into  two,  again,  at  the  south,  toward 
the  Persian  Gulf,  where  they  empty. 
The  river  is  further  described  as 
that  which  compasseth — not  in  the 
sense  of  surrounding,  but  of  icind- 
ing  along  the  whole  land  of  {the)  Ha- 
vilah. This  land  has  its  name  from 
the  first  great  possessor  of  it.  Ha- 
vilah was  the  son  of  Cush,  whoso 
land  is  spoken  of  in  vs.  13,  as  "  Ethi- 
opia," (literally,  the  whole  land  of 
Cush)  See  Gen.  10  :  7 ;  25  :  18.  If 
Havilah  be  the  ancient  Colchis,  at 
the  eastern  border  of  the  Black  Sea, 
according  to  the  above  description, 
then,  also,  the  land  of  Cush  would 
be  the  country  of  the  Cosseans,  near 
Media  and  the  Caspian.  The  people 
called  Chevalissi,  who  lived  between 
the  Caspian  and  the  Volga,  retained 
the  ancient  name  of  Chavilah.  And 
after  them  the  Caspian  Sea  is  still 
called  ChwalinsTcoye  Mbse.  {G.  F. 
Mull&r,  Baumefs  Palest)  They 
who  adopt  the  view  that  the  region 
extended  into  India,  hold  that  this 
Havilah  was  the  son  of  Joktan,  of 
the  race  of  Shem,  whose  territory 
was  east  of  Persia,  the  country 
vyatered  by  the  Indus,  called  by  mod- 
erns Cabul,  which  corresponds  with 
the  name  Havilah,  in  the  Oriental 
pronunciation.  See  Gen.  10  :  29. 
But  against  this  is  the  description  of 
the  products  of  the  land  which  do 
not  answer  to  this  locality.  And  the 
article  here  before  Havilah  (the  Ha- 
vilah,) distinguishes  it  from  the  later 
Havilah, — (See  Keil,  and  Del,  and 
Rosenmullcr.  We  should  think  it 
much  more  probable  that  the  Gihon 
was  the  Araxes  than  the  Nile.  And 
the  chief  question  is  between  the 
Phasis,  or  Halys,  and  the  Indus,  aa 
to  whether  of  these  two  is  the  Pison. 
We  suppose  that  all  of  the  rivera 
had  their  rise  within  the  garden^ 


B.C.4103.] 


CHAPTER  n. 


108 

there  is  bdellium  and 


12  And  the  gold  of  that  land  is  good : 

the  onyx-stone. 

13  And  the  name  of  the  second  river  is  Gihon:  the  same  is  it 
that  compasseth  the  whole  land  of  Ethiopia. 

14  And  the  name  of  the  third  river  is  ^  Hiddekel:  that  is  it 


w  Numb.  11:7.    X  Dan.  10  :  4. 


and  from  thence  flowed  in  diverging 
courses,  and  became  four  heads,  or 
principal  streams.  Further  geo- 
graphical researches  will  doubtless 
throw  increased  light  on  this  locality 
— and  for  the  present,  we  can  afford 
to  leave  two  of  the  rivers  in  some 
doubt.  There  are  those  who  con- 
tend that  geological  changes,  com- 
paratively recent,  have  altered  the 
courses  of  the  rivers  so  as  to  forbid 
their  being  identified.  It  is  believed 
that  the  junction  of  the  Tigris  and 
Euphrates  is  of  recent  date.  So 
Li/ell,  and  others. 

13.  The  gold  of  that  land  is  good — 
(fine,  2  Chron.  3  :  5,  same  word.) 
•j[  Thei^e  is  bdellium.  Heb.,  hdollah. 
Some  understand  this  of  an  aromatic 
gum  oozing  from  the  tree  growing 
in  Arabia  and  the  Indies — a  kind  of 
mastic,  like  gum-Arabic,  such  as  is 
yet  used  in  Oriental  cities  as  an  arti- 
cle of  food — and  which  some  take  to 
have  been  the  manna  of  the  wilder- 
ness, though  without  any  ground. 
It  is  more  commonly  held  to  be  a 
pearl,  having  the  color  of  the  manna, 
which  was  white,  Exod.  16  :  14,  31. 
So  the  Ar.,  Saad.,  Gr.,  Ven.,  Talm. 
The  Sept. render  it  here " carbuncle" 
The  mention  of  the  onyx  stone  along 
with  it  would  not  prove  it  to  be  a 
precious  stone;  for  aromatics  are 
named  with  gems  and  gold ;  as  in  1 
Kings  10  :  2,  10,— Tuch.  It  must 
have  been  familiarly  known  among 
the  Hebrews,  Num.  11  :  7.  ^  The 
onyx  stone.  This  is  by  many  ren- 
dered "  beryl."  Sept.,  Onk.,  Ps.  Jon., 
etc.  Others,  sardonyx.  Aqu.,  Theod., 
8ymm.,  Vulg. — Muhammed  Ben 
Mansur,  in  a  work  on  the  precious 
stones  of  the  Caucasus,  names  three 
kinds  of  onyx.—^Mines  del' Orient, \i. 


136.  This  was  one  of  the  gems  on 
the  breast-plate  of  the  high  priest, 
Exod.  28  :  9, 10. 

13.  Gihon.  This  term  means  a 
bursting  forth,  as  from  a  fountain. 
Gesenius  remarks  that  "the  Arabs 
use  their  cognate  term  of  large  riv- 
ers, as  the  Ganges  and  Araxes." 
Though  he  holds  this  river  to  be  the 
Nile,  and  though  this  was  held  by 
early  writers,  we  think  the  term 
Cush,  (which  is  the  objection  to  the 
Araxes,)  may  be  understood  of  all 
the  south  Asiatic  country  of  Ham's 
descendants,  west  of  the  Persian 
Gulf — as  well  as  in  Arabia.  Of  the 
Hamites,  Nimrod  was  the  first  king 
of  Shinar,  (Babylon  and  Mesopo- 
tamia.) Michael  Chamish,  in  his 
"History  of  Armenia,"  informs  us 
that  "  the  Arast,  or  Araxes,  was  for- 
merly called  Gihon,"  (vol.  i.,  p.  12.) 
"If  The  whole  land  of  Ethiopia,  (lit., 
Cu.^h)  The  first  descendants  of 
Cush  spread  over  the  borders  of  the 
Persian  Gulf,  in  that  region  which 
still  bears  the  name  of  Chuzestan, 
whence  they  spread  over  India  and 
the  western  part  of  Arabia.  Our 
translators,  following  the  Sept.,  have 
commonly  rendered  the  Heb.  term 
Cush  by  Ethiopia,  and  hence  confu- 
sion arises — as  this  is  understood  of 
the  African  region  of  that  name. 
As  the  Cushites  spread  toward  the 
borders  of  Egypt,  that  whole  region 
from  the  Ganges  became  the  land  of 
Cush — which  the  Hindoo  geography 
calls  the  Cusha  Dweepa  interior.  By 
a  further  dispersion  they  afterwards 
passed  over  into  Africa,  which, 
in  its  turn,  became  the  land  of 
Cush,  or  Ethiopia.  (See  Wa\soii*$ 
Tracts) 

14.  Hiddekel.     {Onk.,  Syr.,  Ar^ 


104 


GENESIS. 


[B.  0.  4103 


which  goeth  toward  the  east  of  Assyria.     And  the  fourth  river 
is  Euphrates. 

15  And  the  Lord  God  took  the  man,  and  y  jiut  1dm  into  the 
garden  of  Eden,  to  dress  it,  and  to  keep  it. 


y  vs.  8. 


and  Pers*.  read  " Diglath")  {Sept., 
Yulg.  and  Copt,  read  "  Tigrish)  Cun- 
eiform reads  Tigra.  Viscount  Pol- 
lington  found  the  Hebrew  name 
still  in  use,  {Royal  Geog.  Jour,  vol. 
X.,  part  iii.,  p.  449.)  The  flow  of 
the  river  is  exceedingly  rapid.  "  The 
mean  velocity  of  the  Nile  at  Cairo  is 
1  foot  11  inches — of  the  Danube,  at 
Pesth,  2.33  ft.— of  the  Euphrates,  at 
Hit,  4.46  ft.,  while  that  of  the  Tigris  at 
Bagdad  is  7.33  ft."  So  the  name  is 
a  compound  term,  meaning  mlocity 
and  lightness.  Pliny  says  the  river 
was  so  called  from  its  celerity.  The 
Hebrew  name  is  traced  through 
various  changes  from  Hiddekel  to 
Tigris.  ^  That  {is)  it  which  goeth 
toward  the  east  of  Assyria.  Heng- 
%tenherg  suggests  that  the  territory 
to  the  westward  of  the  Tigris  was 
then  so  considerable  that  what  lay 
to  the  eastward  was  not  taken  into 
account.  (So  Gesenius.)  T[  Euphra- 
tes. Heb.,  Phrath — a  name  which 
it  still  bears  in  the  East.  The  Cunei- 
form inscriptions  have  it  "  TJfratu- 
wa,"  (see  Bawlinson,  p.  5.)  Our 
"  Euphrates  "  is  derived  from  the  old 
Persian  through  the  Greek.  It  was 
so  commonly  known  as  not  to  need 
further  description.  It  is  called  in 
some  passages  "  the  river,"  and  "  the 
great  river,"  Deut.  1:7;  Ps.  72  :  8. 
The  old  Paradise  must  have  been  in 
the  region  of  these  two  rivers,  which 
are  plainly  identified.  How  large 
was  the  district  it  is  impossible  now 
to  decide. 

15.  This  description  of  the  garden 
being  now  finished  the  sacred  writer 
continues  the  narrative  of  man, 
whose  formation  was  particularly 
described  in  vs.  7.  He  proceeds  now 
to  relate  his  location  in  this  garden, 
and  his  trial  by  means  of  the  two 
trees,  (or  classes  of  trees.)     ^  The 


Lord  God  toolc  the  man  and  put  him 
into  the  garden.  (Lit.,  took  the  man 
and  set  him  down  in  the  garden — 
caused  him  to  rest)  This  was  the 
Divine  arrangement.  God  assigned 
to  the  man  the  charge  of  the  gar- 
den ;  and  thus  appointed  to  him  a 
life  of  activity,  and  of  pleasant  en- 
gagedness.  It  was  a  most  agreeable 
occupation,  because  it  was  the  garden 
of  Eden,  and  before  any  curse  had 
been  visited  upon  the  ground.  It 
was  no  toil  by  the  sweat  of  the 
brow.  His  work  in  the  garden  was 
to  dress  it.  Sept.  and  Vuig.,  to  work 
it — to  bestow  labor  upon  it — to  till 
it— {ys.  5  ;  ch.  3  :  23  ;  4  :  2,)  and  to 
keep  it.  It  was  the  garden  of  the 
Lord  that  was  put  in  charge  of  man 
to  cultivate  and  to  take  care  of.  This 
was  to  be  his  activity,  and  responsi- 
bility, and  recreation.  Occupation 
was  a  necessity  of  his  nature — both 
physical,  and  mental,  and  spiritual. 
He  was  not  left  in  Paradise  to  indo- 
lence, but  he  was  blessed  with  em- 
ployment, by  which  his  frame  might 
be  pleasantly  exercised,  and  his  mind 
engaged,  and  his  soul  expanded. 
Labor,  in  itself,  is  not  "a  curse,  but 
a  blessing.  Thus  man  was  held  ac- 
countable to  God — as  to  his  Father, 
and  in  the  garden,  as  in  a  temple, 
he  was  to  worship  God — offering  the 
sacrifices  of  praise,  and  doing  the 
daily  work  allotted  to  him,  (ch. 
13  :  10.)  He  was  to  keep  the  garden 
with  a  jealous  care,  by  industry  and 
fidelity,  from  intrusion  and  depreda- 
tion, as  of  the  serpent,  and  from  his 
own  transgression,  whereby  he 
might  lose  it. 

16.  Here,  though  in  Paradise,  man 
was  to  acknowledge  his  subjection 
to  the  Divine  knowledge  and  will. 
There  must  be  government,  even  in 
heaven.      The    first   lesson    to    bo 


B.  C.  4102.] 


CHAPTER  II. 


105 


16  And  the  Lord  God  commanded  the  man,  saying,  Of  every 
tree  of  the  garden  thou  mayest  freely  eat : 

11  ^  But  of  the  tree  of  the  knowledge  of  good  and  evil,  ^  thou 
ehalt  not  eat  of  it :  for  in  the  day  that  thou  eatest  thereof  ^  thoii 
shalt  surely  die. 

z  vs.  9.      8  ch.  3  : 1,  3,  11, 17.     b  ch.  3  :  3, 19  ;    Rom.  6  :  23 ;    1  Cor.  15  :  56 ;    Jam.  1 :  15 
1  John  5  :  :  6. 


learned  is  that  of  submission  and 
obedience  to  God's  command.  Man 
is  tlius  endowed  with  all  delights, 
not  for  the -purpose  of  serving  him- 
self alone,  but  to  serve  the  Father 
of  all  good.  1"  Commanded — saying. 
The  command  is  full  of  privilege. 
"  Of  every  tree  of  the  garden  eating 
thou  shalt  eat,"  i.  e.,  thou  shalt  surely 
eat,  thou  art  freely  privileged  to  eat. 
This  is  in  the  spirit  of  the  gospel 
command,  "  Take  the  water  of  life 
freely, "  (Rev.  23  :  17.)  So  all  God's 
commands  are  gracious.  Be  filled. 
Be  saved. 

17.  Biit.  Along  with  the  gracious 
command  there  was  a  prohibition. 
This  was  to  be  the  test.  While  the 
sovereignty  is  gracious,  the  grace  is 
also  sovereign.  It  is  "  the  throne  of 
grace."  Herein  man  was  called 
upon  to  submit  his  opinion  and  will 
to  that  of  God,  his  Father.  This 
test  was  appointed  in  the  direction 
of  man's  highest  interest.  It  was  only 
by  denying  to  himself  the  prerog- 
ative of  God — only  by  submitting  to 
God's  mind  and  will  as  disclosed  for 
his  guidance  that  he  could  have  free 
access  to  the  tree  of  life.  *[[  Of  the 
tree  of  the  knoicledge,  etc.  This  is 
not  a  trivial  and  unmeaning  test — 
nor  purely  arbitrary.  We  see  the 
vital  principle  involved  here.  Man 
was  created  in  the  Divine  image  as  to 
knowledge.  God  would  sufficiently 
reveal  Himself  to  them,  in  the  gar- 
den, and  life  was  freely  granted 
them,  without  any  partaking  of  the 
forbidden  tree.  But  when  man  aims 
to  invade  the  Divine  prerogative, 
and  to  be  as  God,  knowing  good  and 
evil,  then  he  loses  life  itself,  and  be- 
comes dead  by  such  separation  from 
his  Maker.    To  deny  the  need  of  a 


revelation  from  God — to  deny  that 
God's  revelation  is  sufficient — to 
deny  the  proper  limit  of  religious 
knowledge — all  these  daring  posi- 
tions of  the  creature  are  a  rebellion 
against  God,  and  lead  to  the  death 
of  the  soul.  The  gospel  only  more 
fully  expresses  this  sentiment,  when 
it  says,  "  In  Him  was  life,  and  the 
life  was  the  light  of  men,"  John 
1  :  14.  Besides,  here  was  only  the 
interdict  of  such  knowledge  as  was 
connected  with  evil,  and  such  as  led 
to  death.  The  restriction,  therefore, 
was  only  in  love,  and  for  man's 
highest  good.  This  tree  was  chosen, 
not  merely  as  a  symbol,  but,  perhaps, 
also  as  the  favorite  tree  of  the  ser- 
pent. So  that  thus  it  was  in  God's 
plan  to  forbid  all  such  commerce 
with  that  animal  who  was  chosen  as 
the  agent  of  the  tempter.  It  was 
thus  we  may  suppose,  that  the  wo- 
man "  saw  that  the  tree  was  good  for 
food," — as  she  saw  the  serpent  feast- 
ing upon  it,  and  thus  tempting  her 
by  example,  as  well  as  by  words. 
In  the  Apocalypse  John  sees  the  tree 
of  life  as  bearing  twelve  manner  of 
fruits — rather,  twelve  crops  of  fruit 
— yielding  its  fruit  every  month, 
(Rev.  22  :  2.)  iVo^c.— Though  this 
prohibition  is  addressed  to  the  man 
alone,  it,  of  course,  included  the 
woman  also,  who  was  part  of  him- 
self. ^  For  in  the  day.  Lit.,  in 
day — when,  (vs.  4.)  Tlie  fatal  conse- 
quence of  disobedience  is  here  stated. 
This  tree  was  a  tree  of  death,  as  the 
other  was  a  tree  of  life.  Life  could 
be  enjoyed  and  kept  only  by  absti- 
nence from  this  tree,  Man  could 
have  that  knowledge  which  is  life 
only  by  abstaining  from  this  tree  of 
knowledge.    How  significant  I    Th« 


106 


GENESIS. 


[B.  C  il03. 


18  1"  -A.nd  the  Lord  God  said,  It  is  not  good  that  the  raaa 
should  be  alone ;  ^  I  will  make  him  an  help  meet  for  him. 


c  ch.  3  :  12 ;  1  Cor.  11  :  9  ;  1  Tim. 


13. 


gospel  is  foolishness  to  worldly  wis- 
dom. We  are  called,  in  a  sense,  to 
become  fools  that  we  may  be  wise,  1 
Cor.  3  :  18.  1"  Thou  shalt  surely  die. 
Heb.,  Dying  thou  shalt  die,  or,  thou 
Bhalt  utterly  die.  Sept.,  Te  shall  die 
the  death — not  that  on  the  very  day 
of  eating",  all  the  death  should  be 
fuUy  experienced.  But  the  curse 
should  be  visited  at  once  in  all  its 
essentials.  This  penalty  was  not 
arbitrary,  but  necessary.  It  could 
not  be  less,  because  it  was  separation 
from  God.  The  death  was  (1st.) 
spiritual  death,  as  the  separation  of 
man  from  God.  This  separation  in- 
troduced (-^d.)  "bodily  death,  with  all 
physical  evils — for  apart  from  God 
the  connexion  of  soul  and  body  could 
not  be  maintained.  And  this  sepa- 
ration from  God,  must  be  (3rd.) 
eternal,  in  the  nature  of  the  case, 
and  apart  from  any  provision  for 
reconciliation.  "  The  wages  of  sin 
is  death — but  the  gift  of  God  is  eter- 
nal life  through  Jesus  Christ  our 
Lord,"  Rom.  5  :  12,  17  ;  6  :  23 ;  Eph. 
2:3.  On  the  very  day  of  man's  eat- 
ing he  became  dead  in  trespasses  and 
sins,  (Eph.  2:1,)  he  became  heir 
to  bodily  death  with  all  diseases  and 
woes  of  the  flesh  ;  and  he  was  under 
condemnation  for  all  the  term  of  his 
immortal  existence.  "  The  definition 
of  the  death  here  must  be  sought 
from  its  opposite,  viz.,  the  kind  of 
life  from  which  man  fell." — Calvin. 
(As  to  death  before  the  fall  see  In- 
troduction, p.  52.) 

Observe. — The  curse  here  de- 
nounced against  the  transgressor  is 
plainly  death,  most  certain  and  se- 
vere. It  is  argued  by  some  that  the 
death  means  only  natural  death,  and 
that  this  is  annihilation.  But  (1.) 
this  would  have  required  that  the 
first  pair  be  annihilated,  and  in  them 
the  race.  And  if  it  could  be  thought 
by  any  to  mean  ultimate  annihila- 
iVon,  this  would  not  at  all  answer  to 


such  terms  as  "  everlasting  punish- 
ment,"— for  where  one  is  annihilated 
there  is  nothing  left  of  him  to  be 
punished.  He  is  blotted  out  of  being. 
(2.)  The  contrast  of  the  life  which 
belongs  to  the  good — not  natural  life, 
(which,  as  in  the  case  of  Cain  may 
be  a  curse,  but)  moral,  spiritual,  and 
eternal  life — shows  the  meaning  of 
the  death  here  denounced. 

§  12.  Supplementary  Narrative 
— The  Formation  of  Woman- 
Institution  OF  Marriage.  Ch. 
2  :  18-25. 

18.  While  thus  we  have  seen  the 
man  located  in  the  garden  of  Eden 
for  the  development  of  his  physical 
and  mental  energies,  and  for  the 
trial  also  of  his  obedience,  we  have 
now  the  narrative  of  his  further  ad- 
vancement by  being  placed  in  social 
relations,  and  by  having  his  domin- 
ion over  the  animal  tribes  put  in  ac- 
tive exercise.  He  is,  on  his  natal 
day,  furnished  with  a  companion — 
as  head  of  the  race — and  he  is  to 
feel  his  dignity  as  exalted  over  the 
inferior  creation,  while  he  is  to  use 
his  speech  in  giving  to  the  ani- 
mals their  names.  T[  It  is  not  good. 
Lit.,  Not  good  the  being  of  the  man 
in  his  separation,  or  solitariness. 
This  was  only  a  step  in  the  devel- 
opment of  God's  plan  for  mankind. 
It  was  not  good  in  view  of  the  Di- 
vine purpose — nor  in  view  of  man's 
social  constitution — nor  in  view  of 
his  highest  happiness  and  usefulness 
in  life.  Eden,  with  all  its  delights, 
was  incomplete  to  him  without  this 
companion  of  his  enjoyments,  who 
should  enhance  his  delights,  partner 
of  his  pleasures,  in  whose  lively 
sympathy  they  should  seem  to  be 
doubled.  ^  I  will  make.  In  the 
creation  of  the  man,  (ch.  1  :  26,)  the 
language  was,  "  let  us  make"  here  it 
is,  "/  xoill  make"    If  the  formel 


B.  C.  4103.] 


CHAPTER  II. 


107 


19  ®  And  out  of  the  ground  the  Loed  God  formed  every  beast 
of  the  field,  and  every  fowl  of  the  air,  and  ^  brought  them  unto 
Adam  to  see  what  he  would  call  them ;  and  Avhatsoever  Adam 
called  every  living  creature,  that  was  the  name  thereof. 


e  ch.  1 :  20,  24.    f  Ps.  8  :  6.     See  ch. 


referred  to  a  plurality  of  persons  in 
the  God-head,  this  would  express 
the  essential  unity  of  God.  ^  An 
Tielp  meet  for  him.  Lit.,  an  help  a3 
before  him — or,  as  over  against 
him — an  helper  corresponding  to 
him — his  counterpart.  Vulg.,  an 
assistant,  like  to  him.  Our  version 
expresses  it  well — an  help,  meet,  (fit, 
suitable,) /(??•  7im.  It  was  to  be  a 
fit  companion,  endowed  with  a  na- 
ture like  his  own,  "a  second  self." 
In  Hebrew  usage  all  things  which 
are  "  before  us,"  in  the  sight  of  which 
we  delight,  are  objects  of  our  care, 
and  affection,  Isa.  49  :  16. 

19.  Here,  before  narrating  God's 
actual  provision  for  man's  social 
want,  the  historian  teUs  us  of  a  pre- 
liminary fact.  His  wisdom  and 
knowledge  were  to  be  further  devel- 
oped, as,  also,  his  relation  to  the 
animal  tribes.  Tf  Out  of  the  ground. 
In  ch.  1  :  24  the  history  of  their 
creation  is,  "Let  the  earth  bring 
forth,"  etc.  Here  the  term  used  is 
"  adamah,"  "  ground."  The  inferior 
tribes,  both  beast  and  fowl,  having 
been  thus  formed,  the  Lord  God 
brought  them,  (lit.,)  caused  them  to 
come — unto  Adam.  How  this  was 
done  we  need  not  inquire.  He  who 
made  them,  could  make  them  to 
come  to  him  who  was  set  over  them 
as  their  lord.  The  objection  that 
animals,  of  all  kinds,  could  not  have 
been  gathered  into  one  district  from 
aU  chmes,  is  groundless.  1st.  Be- 
cause we  are  by  no  means  certain 
that  the  same  varieties  of  climate 
existed  before  the  flood  as  since. 
2nd.  That  it  is  not  necessary  to  sup- 
pose that  all  the  animals  created  at 
the  time,  were  brought  there — only 
the  representatives  of  all  classes,  as 
in  the  ark.  3d.  This  was  doubtless 
done  at  once  after  their  creation,  and 


while  as  yet  they  were  only  in  pairs, 
and  had  not  multiplied  and  scattered 
any  more  than  the  human  family. 
God  caused  them  to  come  to  Adam 
— to  pass  in  review  before  him.  It  is 
here  declared  that  God's  object  in 
this  was — to  see  what  he  (Adam,) 
would  call  them,  (lit.,  it)  each  of  them, 
that  is,  to  give  him  opportunity  to 
name  them — not,  of  course,  to  wait 
on  him  for  information.  (1.)  The 
man  was  thus  to  be  made  conscious 
of  his  lordship  over  the  animal 
tribes.  (2.)  In  token  of  his  relations 
to  them,  respectively,  he  was  to  give 
them  their  respective  names.  (3.) 
His  knowledge  of  animal  nature,  (in 
which  he  had  been  created,)  is  at 
once  to  be  developed,  imder  the 
special  teaching  of  God.  (4.)  His 
organs  of  speech  are  to  be  put  in  ex- 
ercise. (5.)  His  knowledge  of  lan- 
guage (Divinely  imparted,)  is  to  be 
developed  in  the  use  of  terms  for 
naming  the  several  classes — under 
the  Divine  instruction  and  guidance. 
(6.)  It  would  seem,  from  the  connex- 
ion, that  the  man  was  to  be  made 
sensible  of  his  social  need  as  he 
should  see  the  animals  passing  before 
him  in  pairs.  T[  And  whatsoever. 
The  man  was  created  in  knowledge, 
after  the  Divine  image,  and  thus  was 
endowed  with  powers  of  perception 
and  discrimination,  by  which  he 
could  know  the  habits,  characters, 
and  uses  of  the  several  species,  both 
of  animals  and  of  fowls,  yet  not 
without  Divine  teaching  in  the  mat- 
ter, and  in  the  use  of  terms.  The 
names  which  he  gave  them  were  ap- 
pointed to  be  their  names  by  which 
they  should  be  known — and  they 
were,  doubtless,  significant — as  was 
the  name  of  Eve,  (vs.  23,)  ch.  3  :  20 
Language  itself  could  not  so  early 
have  been  a  human  invention,  but  ft 


108 


GENESIS. 


[B.  C.  4102. 


20  And  Adam  gave  names  to  all  cattle,  and  to  the  fowl  of  the 
air,  and  to  every  beast  of  the  field  :  but  for  Adam  there  was  not 
found  an  help  meet  for  him. 

21  And  the  Lord  God  caused  a  s  deep  sleep  to  fall  upon  Adam, 
and  he  slept ;  and  he  took  one  of  his  ribs,  and  closed  up  the  flesh 
instead  thereof: 


g  ch.  15  :  12 ;  1  Sam. 


:12. 


Divine  gift.  Bishop  Magee  infers 
from  this  passage,  the  Divine  origin 
of  language.  "  For,"  he  says,  "  in 
what  sense  can  we  understand  the 
naming  of  every  beast  of  the  field, 
etc.,  brought  before  Adam  for  this 
purpose  by  God,  but  in  that  of  His 
instructing  Adam  in  the  manner 
whereby  they  were,  in  future,  to  be 
distinguished  ?  To  suppose  it  other- 
wise, and  to  imagine  that  Adam,  at 
the  first,  was  able  to  impose  names 
on  the  several  tribes  of  animals,  is 
either  to  suppose  that  he  must,  from 
the  first,  have  been  able  to  distin- 
guish them  by  their  characteristic 
marks  and  leading  properties,  and  to 
have  distinct  notions  of  them  an- 
nexed to  their  several  appellations 
— or  that  he  applied  sounds  at 
random,  as  names  of  the  animals, 
without  the  intervention  of  such 
notions." — Magee  on  the  Atonement, 
p.  290. 

20.  And  Adam  gave  names,  etc.  It 
is  here  added,  "  to  all  cattle."  ^  But 
for  Adam,  etc.  The  intimation  is 
that  he  who  here,  by  the  help  of  God, 
had  such  a  knowledge  of  all  the  ani- 
mal tribes  as  to  assign  to  them  their 
proper  names,  became  sensible  of  his 
need — that  for  him  alone,  the  lord 
of  this  lower  creation,  there  icas  not 
found  an  help  meet  for  him — as  there 
was  found  for  all  the  other  species. 
He  felt  his  relation  as  lord  over  these 
animal  tribes — male  and  female — but 
he  felt  his  want  of  one  to  whom  he 
should  stand  in  the  relation  of  com- 
panion, partner,  bosom  friend,  of  one 
who  should  be  an  help— jit,  meet, 
suitable  for  him — endowed  with  a 
nature  so  akin  to  his  own,  a  counter- 
part. Lit.,  as  lefore  him.  Sept.,  a 
help  like  to  him.    So  Vulg.— Germ., 


die  um  ihn  ware.  Thus  Adam  was 
first  led  to  see  his  need,  in  order  that 
he  might  with  greater  gratitude  re- 
ceive her  who  was  to  be  provided 
for  him.  God  had  already  plan- 
ned to  furnish  man  with  such 
a  match,  or  counterpart,  (see  verse 
18,)  and  so  He  introduces  the  com- 
panion. 

21.  This  formation  of  the  woman 
would  seem  to  have  belonged  to  the 
sixth  day's  work — and  what  was 
stated  only  in  the  general  in  ch.  1, 
is  here  stated  more  in  detail,  "  male 
and  female  created  He  them,"  elf. 
1 :  27.  The  manner  of  the  woman's 
creation  is  now  set  forth.  God  was 
pleased  to  form  her  out  of  man,  even 
as  it  pleased  Him  to  form  man  out 
the  dust  of  the  ground.  This  was 
not  because  He  needed  any  materials ; 
but  simply  because  He  chose  to  ex 
press,  by  this  means,  an  important 
truth,  that  the  twain  are  one  flesh, 
(vs.  24,)  and  that  as  the  woman  was 
in,  and  of,  the  man,  so  the  race 
was  in  and  of  the  first  pair.  The 
natural  headship  of  the  race  in 
Adam  is  the  basis  of  the  federal 
headship.  The  first  man  is  not  only 
an  individual,  but  holds  in  himself, 
"  in  his  loins,"  the  entire  race,  and 
so  he  is  appointed  to  act  for  them  in 
the  covenant  of  works.  ^  Deep 
sleep.  The  Sept.  reads,  an  ecstasy. 
Aquila  and  Symm.,  a  lethargy.  Kim- 
chi,  strong  sleep.  The  same  term 
is  used  of  the  "  deep  sleep  "  which 
fell  upon  Abram,  (Gen.  15  :  12,)  when 
God  was  about  to  make  a  covenant 
with  him  as  father  of  the  faithful, 
and  give  him  the  promise  of  an  in- 
numerable covenant  seed.  So  here 
in  giving  to  our  first  father  a  part* 
ner,  who  was  to  be  the  mother  of 


B.  C.  4102.] 


CHAPTER  n. 


109 


22  And  the  rib,  which  the  Lord  God  had  taken  from  man, 
made  he  a  woman,  and  ^  brought  her  unto  the  man. 

h  Prov.  18  :  22 ;  Heb.  13  :  4, 


the  race,  God  pleases  to  put  liim  into 
a  state  of  "  deep  sleej),"  and  it  may  be 
tliat  there  was  also  a  prophetic  vis- 
ion passed  before  him,  of  the  whole 
transaction,  and  of  the  partner  whom 
he  was  to  receive.  He  plainly  under- 
stood her  origin,  (vs.  23.)  Milton 
thus  expresses  it : 

"  Mine  eyes  He  closed,  but  open  left  the  cell 
Of  fancy,  my  internal  sight,"  etc. 

^  One  of  his  ribs.  God  could,  as 
easily  have  created  the  woman  out 
of  nothing.  His  work  was,  however, 
to  be  full  of  meaning.  As  Adam, 
himself,  was  a  type  of  the  Second 
Adam,  so  the  woman  here  given  to 
him  in  sacred  matrimony  was  a  type 
of  the  church,  taken  from  the  side 
of  Christ,  that  was  pierced  for  the 
formation  of  the  church,  and  one 
with  Him  as  a  bride  ot  the  Lamb, 
(Rev.  21 : 2  ;  Eph.  5  :  28-32.)  Only 
they  who  do  not  see  the  fulness  of 
meaning  in  God's  word  and  work, 
will  scoff  at  it,  as  if  it  had  no  mean- 
ing, or  pervert  it  into  allegory,  when 
it  is  not  that  they  know  more  than 
Christians,  as  they  vainly  claim,  but 
that  they  know  less.  Herein  they 
claim  to  be  as  Gods — ^knowing  good 
and  e^dl ;  and  under  the  power  of 
the  tempter,  they  pluck  the  fruit 
from  the  forbidden  tree.  But  what 
they  reap  is  death  as  the  fruit  of 
their  sin.  ^  Closed  up  the  flesh.  Of 
course  there  is  no  greater  difficulty 
in  this  account  than  in  any  of  the 
preceding  narratives.  It  is  all  mirac- 
ulous, and  all  as  it  pleased  God.  It 
is  vain  to  speculate  upon  the  physical 
organization  of  our  first  father, 
which  allowed  of  this  loss  of  part  of 
his  frame.  God  closed  up  the  va- 
cancy, supplying  its  place  with  flesh. 
Because  God's  works  here  have  such 
a  fulness  of  meaniug,  skeptics  resolve 
these  narratives  into  mere  myths. 
Because  they  are  full  of  collateral 


teachings,  they  take  them  as  only 
the  outward  dress  by  which  such 
teachings  are  given.  But  there  la 
every  evidence  of  historical  truth 
here — and  in  addition  to  this  we 
have  a  fulness  of  spiritual  truth. 
(1.)  Myths  are  commonly  diffase 
tales.  These  are  compact  records. 
(2.)  If  this  be  not  the  history  of 
man's  origin,  we  have  none.  And 
no  such  natural  and  reasonable  one 
can  be  substituted.  (3.)  If  this  be 
myth,  then  all  history  can  be  shown 
to  be  myth,  on  the  same  principle 

of   interpretation. (See    IntrodiLC- 

Hon.) 

"  She  was  not  made  out  of  his 
head,  to  surpass  him,  nor  from  his 
feet  to  be  trampled  on,  but  from  his 
side,  to  be  equal  to  him,  and  near 
his  heart,  to  be  dear  to  him." 

^  Made  He  a  icoman.  Lit.,  And 
Jehovah  God  built  the  rib  ichich  He 
had  taken  from  the  man  to  (or  for)  a, 
iDoman.  It  is  thus  represented  as  if 
God  built  upon  the  rib,  or  out  of  it, 
the  female  form,  and  the  language 
is  taken  by  some  to  refer  to  the  supe- 
rior symmetry  and  beauty  of  woman. 
But  it  simply  shows  us  that  it  was 
not  by  any  inherent  power  in  the 
man  to  form  a  woman  out  of  himself, 
but  by  God's  creative  power,  "  Male 
and  female  created  He  them."  This 
done  Jehovah  God  brought  ?ier — ■ 
caused  her  to  come — unto  the  man. 
As  in  vs.  19,  it  is  said  of  the  animals 
that  God  caused  them  to  present 
themselves  before  Adam,  (in  token 
of  their  subjection,  and  of  his  do. 
minion  as  assigned  by  God,)  so  here, 
the  term  indicates  a  solemn  act  of 
God  in  which  the  woman  is  present- 
ed to  the  man  in  marriage  covenant; 
see  vs.  24.  This  is  called  "  the  cove, 
nant  of  God,"  Prov.  2  :  17.  In  every 
true  marriage  God  brings  the  wife 
"  A  prudent  wife  is  from  the  Lord/'' 
Proy.  19 :  14 


110 


GENESIS. 


[B.  C.  410S. 


23  And  Adam  said,  This  is  now  ^  bone  of  my  bones,  and  flesh 
of  my  flesh  :  she  shall  be  called  Woman,  because  she  was  ^  taken 
out  of  man. 

24  ^  Therefore  shall  a  man  leave  his  father  and  his  mother,  and 
shall  cleave  unto  his  wife:  and  they  shall  be  one  flesh. 

i  ch.  29  :  14,  Judg.  9  :  2 ;  2  Sam.  5:1;  19  :  13  ■  Ephes.  5  :  30.    k  1  Cor.  11 : 8.    1  ch.  31 :  15 ; 
Pa.  45  :  10;  Matt.  19  :  5 ;  Mark  10  :  7 ;  1  Cor.  6  :  16  ;  Eph.  6  :  31. 


23.  Adam  shows  himself  endowed 
with  superior  knowledge  and  wis- 
dom to  understand  the  history  and 
discern  the  meaning  of  the  transac- 
tion, and  to  recognise  and  receive 
his  partner.  He  says,  This  is  now — 
(lit.,  this  time,) — ione  of  my  hones, 
and  flesh  of  my  flesh.  That  is — this 
once — in  this  instance,  (referring  to 
the  other  pairs,)  this  female  is  a  part- 
ner for  me.  The  origin  of  the  wo- 
man is  here  referred  to — huilt  out  of 
himself — so  as  to  be  one  with  him — 
''one  flesh,"  vs.  24,  Paul,  in  the 
Epistle  to  the  Ephesians,  dwells  upon 
this  history  as  a  reason  for  the  sacred- 
ness  of  the  marriage  relation.  "  Men 
ought  to  love  their  wives  as  their 
own  bodies — for  he  that  loveth  his 
wife  loveth  himself,  even  as  the 
Lord  the  church — for  we  are  mem- 
bers of  His  body,  of  His  flesh,  and 
of  His  bones,"  Eph.  5 :  28-31.  (1.)  This 
New  Testament  use  of  the  facts 
shows  the  designed  purport  of  the 
transaction.  And  there  could  be 
nothing  more  highly  reasonable  than 
that  God,  with  such  a  design,  should 
have  chosen  such  a  mode  of  opera- 
tion. (2.)  This  New  Testament  ref- 
erence shows  the  Divine  origin  of 
the  record.  Adam  further  displays 
his  knowledge  in  giving  a  name  to 
this  partner  thus  made  for  him,  and 
brought  to  him  by  God.  *j[  She  {to 
this)  shall  be  called  woman — »it'«. 
This  term  is  the  feminine  form  of 
the  word  for  man.  Man-ess  would 
express  it,  like  shepherd-ess.  The 
English  word  is  from  the  Anglo  Sax- 
on, wonibman ;  that  is,  the  female 
of  mankind.  The  phrase,  "  shaU  he 
called,"  often  means  simply  "  shall 
le,"  and  here  it  doubtless  refers  to 
Vhe  nature,  as  well  as  to  the  name — 


and  in  Hebrew  the  names,  especially 
in  the  earliest  time,  were  significant. 
The  human  pair  is  unlike  all  others 
in  this  that  they  are  one. 

24.  Tlierefore.  This  is  understood 
by  some  as  the  language  of  Adam  in 
which  he  shews  his  knowledge  with 
which  he  was  so  wonderfully  en- 
dowed. By  others  it  is  taken  as  the 
language  of  Moses.  Our  Lord,  how- 
ever, refers  to  it  as  the  language  of 
the  Creator  Himself.  The  Lord 
spake  by  Moses.  In  Matt.  19  : 4,  this 
creation  of  mankind,  male  and  fe- 
male, is  referred  to,  along  with  this 
passage,  as  the  Divine  ordinance  of 
marriage.  It  points  to  the  future  in 
terms  indicating  an  institution  here 
set  up  for  all  mankind.  This  is  that 
ordinance  of  God,  therefore,  for  man's 
well  being,  which  He  established  in 
Paradise — all  violation  of  which  is 
prohibited  in  the  Decalogue,  and  the 
sanctity  of  which  lies  at  the  founda- 
tion of  social  morality  and  virtue. 
T[  Shall  a  man  leave,  etc.  This  de- 
fines the  relation  as  even  taking  pre- 
cedence of  the  filial  relation.  Beyond 
the  binding  force  of  a  child's  tie  to 
the  parent  is  this  tenderest  claim — 
"  not,"  as  Calvin  remarks,  "  that  mar- 
riage severs  sons  from  their  fathers, 
or  dispenses  with  other  ties  of  na- 
ture :  for  in  this  way  God  would  be 
acting  contrary  to  Himself.  Yet  it 
is  to  show  that  it  is  even  less  'awful 
to  desert  a  wife  than  to  desert  p^trents. 
Therefore,  they  who,  for  slight 
causes,  rashly  allow  of  divorces, 
violate  in  one  single  particular  all 
the  laws  of  nature,  and  reduce  them 
to  nothing."  ^  One  flesh.  "  Moses 
had  not  said  that  God  had  assigned 
many  wives,  but  only  one  to  one 
man.    It  remains,  therefore,  that  tho 


B.  C.  4103.] 


CHAPTER  in. 


in 


25  ™  And  they  were  both  naked,  the  man  and  his  wife,  and 
were  not  "  ashamed. 

CHAPTER    III. 

NOW  ^  the  serpent  was  ^  more  subtile  than  any  beast  of  the 
field  which  the  Loed  God  had  made :  and  he  said  unto  the 


mch.  3:7, 10, 11. 
2  Cor.  11  :  3. 


n  Exod.  32  :  25 ;  Isa.  4T  :  3.  a  Rev,  12  :  9  ;  20  :  2.  b  Matt.  10  :  16  ; 


conjugal  bond  subsists  between  two 
persons  only — one  man  and  one  wife. 
Whence  it  easily  appears  that  noth- 
ing is  less  accordant  with  the  Divine 
institution  than  'polygamy.  Now 
when  Christ  in  censuring  the  volun- 
tary divorces  of  the  Jews,  adduces 
as  His  reason  for  so  doing,  that  '  in 
the  beginning  it  was  not  so,'  He 
certainly  commands  this  institution 
to  be  observed  as  a  perpetual  rule 
of  conduct,  (Matt.  19  :  5 ;  see  Mai. 
2  :  15,)  and  condemns  divorce  for  any 
other  than  the  one  capital  offence," 
(Matt.  19  :  9.)  Any  other  principle 
helps  to  break  down  the  sanctity  of 
this  original  institution,  and  thus  to 
strike  a  deadly  blow  at  all  good  or- 
der and  morality  in  society.  Ob- 
serve.— It  is  not  said  that  the  wish 
of  parents  may  be  disregarded  in 
marriage.  Parents  are  to  be  hon- 
ored and  obeyed  in  the  Lord,  (Eph. 
6:1.)  The  good  son  and  daughter 
make  the  good  husband  and  wife. 

25.  Nakedness  was  no  shame  in 
that  unfallen  estate,  because  sin, 
which  is  the  source  of  shame,  had 
not  entered.  Our  very  clothing, 
therefore,  in  which  most  so  pride 
themselves,  is  the  token  of  our  sin, 
and  a  memorial  of  our  shame.  As 
soon  as  sin  entered,  then  the  fallen 
pair  were  both  ashamed  of  their 
nakedness,  ch.  3  :  7.  Natural  shame 
among  the  civilized  is  a  constant  tes- 
timony to  the  truth  of  this  narra- 
tive. 

Observe. — Man  was  created  after 
the  image  of  God  (1.)  in  knowledge, 
having  a  wonderful  understanding 
of  his  relations  to  God,  and  also  to 
the  animals  and  to  the  woman,  as 


they  were  brought  to  him — (2.)  in 
righteousness — as  respects  the  obser- 
vance of  all  his  relations,  both  to 
creatures  and  to  the  Creator — and 
(3.)  in  true  TioUness — his  soul  finding 
its  highest  enjoyment  in  the  love 
and  service  of  God,  (4.)  With  do- 
minion over  the  creatures — as  earth- 
ly lord  and  head.  In  the  grant  of 
territorial  sovereignty  there  was 
foreshadowed  the  antitypical  mys- 
tery of  man's  future  exaltation  in 
Christ,  as  the  Psalmist  saw,  Ps.  8. 

Observe. — "  The  present  ordi- 
nance of  God  on  earth  enjoins  labor 
with  its  attendant  right  of  property 
— dominion,  with  its  distinction  and 
gradation  of  orders — and  raatrimany, 
with  its  train  of  blessed  charities. 
These  are  the  very  bulwarks  of  the 
social  fabric.  Wo  to  those  who 
remove  landmarks,  or  encourage 
insubordination,  or  despise  mar- 
riage." 


CHAPTER  III. 

§  13.    The  Temptation  and  Fall 
OF  Man.    Ch.  3  : 1-7. 

According  to  man's  constitution 
and  the  plan  of  God  in  Redemption, 
his  trial  and  discipline  were  neces- 
sary to  develop  his  character.  As 
we  have  seen,  (ch.  2,)  it  pleased  God 
that  man  should  be  put  upon  his 
trial  here,  and  the  human  race  in 
him.  As  our  first  parents  had  been 
created  in  the  Divine  image,  sin 
could  enter  the  race  only  from  with- 
out. Evil  already  existed  in  the 
world,  as  now  appears.    A  superioi 


112 


GENESIS 


[B.  0.  4109, 


woman,  Yei,  hath  God  said,  Ye  shall  not  eat  of  eTery  tree  of 

the  garden  ? 


order  of  intelligences  liad  fallen  from 
their  first  estate,  (3  Peter  2:4;  Jude 
6.)  Sin  aims  to  extend  itself,  and 
here  we  find  it  operating  to  the  de- 
lusion and  fall  of  our  first  parents. 
It  was  in  the  plan  of  God,  that  with 
all  their  bias  to  good,  there  should 
be  a  possibility  of  fall.  The  will, 
though  disposed  to  all  that  was  good 
was  liable  to  the  control  of  evil,  in 
the  shape  of  a  powerful  temptation. 
The  tempter  assaults  the  race  at  its 
weak  and  exposed  point — through 
the  woman — by  an  appeal  to  his  self- 
sufficiency.  Yet  this  tempter  is 
God's  enemy,  as  well  as  man's,  and 
God  takes  part  against  him  for  man's 
redemption.  Marriage,  which  had 
been  the  medium  of  man's  fall,  was 
made  to  become  also  the  channel  of 
salvation.  Eve,  the  fallen  mother  of 
our  woes,  is  to  bring  forth  children, 
though  in  sorrow,  and  through  an 
unbroken  succession  of  children, "  the 
seed  of  the  woman "  is  to  come  as 
the  bruiser  and  conqueror  of  the  ser- 
pent. 

1.  The  serpent.  The  animal  ser- 
pent is  here  primarily  referred  to,  as 
possessing  qualities  which  fitted  it  to 
be  the  agent  of  the  tempter.  Among 
all  animal  tribes  which  God  had  cre- 
ated, and  which  Adam,  with  his 
knowledge  of  them,  had  named,  this 
one  was  ^  more  subtle  than  all  the 
other  beasts  of  the  field.  This  term 
subtle  is  elsewhere  rendered  "crafty," 
''prudent,"  Job  5  :  12 ;  Prov.  12  :  16. 
As  the  human  pair  was  to  be  tempt- 
ed in  regard  to  knowledge,  there  is 
deep  meaning  in  this  statement,  that 
the  serpent  was  the  most  subtle  of  all 
the  animals.  It  is  most  likely 
that  this  animal  was  then,  before  the 
curse,  the  most  knowing  and  pru- 
dent— as  it  is  now  everywhere  the 
symbol  of  low  artifice  and  degraded 
malignity.  That  there  was  a  real 
Berpent  in  this  transaction  cannot  be 
doubted  any  more  than  we  can 
d'^ubt  the  real  history  throughout. 


Here,  where  the  facts  speak,  further 
explanations  are  not  necessary,  nor 
fitted  to  the  time  of  the  beginning. 
(1.)  The  real  serpent  is  contrasted 
with  the  other  animals,  (vs.  1.) 
(2.)  In  the  New  Testament  allusion 
is  made  to  a  real  serpent  in  refer- 
ring to  the  history,  (2  Cor.  11  : 3, 
14;  1  John  3:8;  Rev.  20  :  2.) 
Yet  (3.)  that  there  was  in  the 
transaction  a  superior  agent,  Satan 
himself,  who  only  made  use  of  the 
serpent,  is  plain  from  his  being 
referred  to  as  "  the  Old  Serpent, 
called  the  Devil  and  Satan,"  (Rev. 
12  :  9,) — "a  murderer  from  the 
beginning,"  (John  8  :  44.)  Satan 
is  also  spoken  of  as  the  arch  sedu- 
cer, who  is  even  "  transformed  into 
an  angel  of  light,"  (2  Cor.  11  :  14.) 
The  reference  may  be  to  this  event. 
Almost  all  the  Asiatic  nations  hold 
the  serpent  to  be  a  wicked  being  that 
has  brought  evil  into  the  world. — 
Yon  Bohlen,  a Ind.,  i.,  248.  Some  have 
sought  to  turn  this  history  of  the 
temptation  into  an  allegory.  But  it 
wears  the  same  aspect  of  historical 
detail  as  the  rest  of  the  narrative. 
Others  have  understood  that  there  is 
here  only  the  animal  serpent.  But  we 
understand  the  literal  serpent  as  the 
agent  of  a  superior  being,  who  was 
the  real  tempter,  not  merely  that 
Satan  was  now  acting  in  the  form  of 
the  serpent.  It  is  plain  that  here 
was  a  person,  having  intellect  and 
moral  sense — having  speech  and 
reasoning  powers,  such  as  do  not 
belong  to  the  brute  creation.  God 
so  regarded  the  tempter,  as  is  plain 
from  the  language  of  the  curse.  He 
was  a  responsible  moral  agent.  "  Be- 
cause thou  hast  done  this  thou  art 
cursed,"  etc.  Keil  remarks  that  in- 
asmuch as  the  tempter  did  not  ap- 
proach our  first  parents  in  the  form 
of  a  heavenly,  God-like  Being,  but  in 
the  form  of  a  deeply  inferior  being, 
subordinate  to  man  himself,  so 
they  had  no    excuse   for  allowing 


B.  0.  4103.] 


CHAPTER  m. 


113 


themselves  to  be  seduced  by  a  "beaM 
to  a  transgression  of  the  Divine  com- 
mand. Thev  must  have  known  that 
an  evil  spirit  was  in  the  serpent.  The 
very  act  of  speech  must  have  shown 
thw,  as  Adam  knew  from  his  sui-vey 
and  naming  of  the  animals  that  none 
of  them  had  this  gift.  And,  besides, 
the  substance  of  the  address  must 
have  made  it  apparent  that  the  ani- 
mal was  not  possessed  by  a  good 
spirit,  but  by  an  evil  one.  So  that 
thev  had  no  possible  excuse.  See 
KeU,  p.  50. 

The  agency  of  Satan  in  the  fall 
has  been  controverted  on  such 
grounds  as  the  following : 

1.  That  the  author  speaks  of  the 
serpent  as  "the  most  subtle  of  aU 
the  beasts,"  as  though  referring  to 
its  own  ingenuity.  But  this  was  not 
merely  the  way  in  which  it  appeared 
to  our  first  parents :  but  was  proba- 
bly the  original  constitution  of  the 
serpent,  on  account  of  which  Satan 
chose  his  agency  above  that  of  all 
others. 

2.  That  the  serpent  has  no  organs 
of  speech.  But  Calvin  replies,  "  No 
one  has  any  except  as  God  gives 
them.  How  with  Balaam's  beast  ? 
Besides,  the  serpent  who  now  can 
only  hiss,  may,  at  first,  have  been  an 
eloquent  speaker." 

3.  It  is  asked,  how  could  God  have 
allowed  this  temptation  by  a  power- 
ful spirit  ?  This  involves  the  whole 
question  of  the  permission  of  sin  m 
the  world,  now,  or  at  the  beginning. 
We  are  not  to  pronounce  upon  God's 
doings,  but  to  arrive  at  the  truths 
revealed. 

4.  It  is  objected  that  the  curse  is 
directed  only  against  the  "  irrational 
creature."  But  Leland  remarks, 
"The  terms  are  accommodated  to 
the  condition  of  the  creature  jwds- 
sessed."  And  this  is  rather  the 
form  in  which  it  is  denounced  against 
the  Satanic  tempter  himself.  The 
fallen  pair  saw  only  the  animal. 

5.  It  is  alleged  that  Satan  is  not 
found  elsewhere  referred  to  in  the 
Old  Testament  till  the  Babylonian 
exile,  and  hence  probably  is  borrow- 


ed   from    the    Chaldeans.    But  see 
Job  1:6,"  Satan  came  also  among 

them,"  etc. 

6.  Objectors  say  it  is  not  likely 
that  the  devil  would  have  assumed 
such  an  unsightly  shape,  but  a  more 
attractive  one.  Yet  this  objection 
begs  the  question.  We  may  sup- 
pose that  this  kind  of  serpent  had 
originally  a  very  attractive  form,  and 
received  its  more  degraded  and  grov- 
elling habits  in  the  curse.  The 
term  nachash  is  the  term  used  in 
Numb.  21 :  6  ;  but  with  the  Hebrew 
term  "seraph," — translated,  "fiery 
serpent"  It  is  "the  seraph  ser- 
pent," which  God  there  sent  among 
the  people.  The  term  seraph  in  He- 
brew means  fiery.  And  this  kind 
of  serpent  was  probably  a  glisten- 
ing creature,  and  may  have  been 
so  far  attractive,  even  after  the  fall, 
while  the  kindred  terms  of  nachash 
mean  'brass  and  enchantment — all 
giving  the  impression  of  some  bright, 
glowing,  and  fascinating  appearance, 
as  the  original  idea.  And  as  "the 
nacJmsh,"  in  Numbers,  seems  to  have 
been  a  flying  serpent  and  seraphic, 
the  whole  idea  is  akin  to  that  of  "  an 
angel  of  light,"  and  would  seem  to 
be  the  basis  of  that  New  Testament 
reference  to  this  transaction.  The 
term  nachash,  with  a  different  adjec- 
tive, is  used  in  Job  26  :  13,  of  Satan, 
"  the  {crooked)  serpent,"  and  in  Isa. 
27  :  1,  of  leviathan — where  it  may 
mean  the  nachash  fallen. 

^  And  Tie  said.  How  far  the  ser- 
pent used  language  has  been  ques- 
tioned by  many.  But  it  is  no  more 
incredible  than  that  "  Balaam^ s  ass 
spake  with  man's  voice,"  and  this  lat- 
ter is  reasserted  in  the  New  Testa- 
ment, (2  Peter  2  :  16.)  •[  Tea,  hath 
God  said.  Lit.,  Yen,  mare  that. 
Then  it  is  so  that.  Sept.  and  Vulg., 
Why?  or,  Is  it  even  sof  This  is 
spoken  as  insinuating  a  reflection 
upon  the  known  command  of  God. 
"  What  good  is  life  in  Paradise  if 
one  may  not  enjoy  the  things  which 
are  found  therein,  but  only  feels  the 
more  pain  by  seeing  them  before 
one's  eyes  wMle  one  is  forbidden  te 


114 


GENESIS. 


[B.  C.  4102. 


2  And  the  woman  said  unto  the  serpent,  We  may  eat  of  the 
fruit  of  the  trees  of  the  garden : 

3  c  But  of  the  fruit  of  the  tree  which  is  in  the  midst  of  the 
garden,  God  hath  said.  Ye  shall  not  eat  of  it,  neither  shall  ye 
touch  it,  lest  ye  die. 

c  ch.  2  :  IT. 


take  and  eat  of  them?" — Ghrysos- 
tom.  Perhaps  lie  insinuates  a  doubt 
of  tlie  true  understanding  and  inter- 
pretation of  God's  command.  The 
reflection  is  adroitly  cast  upon  the 
credibility  and  reasonableness  of  the 
Divine  prohibition.  So  God's  word  is 
in  our  day  assailed  from  the  ground 
of  reason  and  interpretation,  when 
the  highest  reason  is  to  bow  to  the 
word  and  ordinance  of  God,  as  most 
wise,  and  holy,  just  and  good.  This 
was  Satan,  the  enemy  of  God  and 
man,  speaking  by  the  serpent.  "  Not 
being  able  to  injure  God's  essence  he 
struck  at  His  image.  He  promptly, 
therefore,  attacked  the  first  pair,  that 
by  seducing  man  from  his  duty  he 
might  rob  God  of  the  glory  he  would 
have  in  man's  obedience."  See  Bates' 
Div.  Attrib.  Tf  Of  every  tree.  That 
is — is  it  so  that  God  has  interdicted 
any  of  the  trees  ? 

Observe. — (1.)  The  tempter  makes 
his  attack  upon  the  woman  as  "  the 
weaker  vessel,"  more  inexperienced 
than  the  man,  and  more  dependent. 
He  takes  her  now  alone,  without  the 
presence  and  counsel  of  the  man,  to 
aid  in  withstanding  his  devices. 

(3.)  The  word  of  the  tempter  is 
put  against  the  word  of  God.  "  This 
word  of  God  to  Adam  was  the  gos- 
pel, and  the  law  thus  given  was  his 
worship.  These  are  the  Divine 
things  which  Satan  attacks.  This  is 
Ms  practice  still,  to  add  another  and 
a  new  word  in  the  church." — Luther. 

(3.)  The  term  subtle  in  Hebrew 
means,  originally,  naked — and  then 
crafty,  agUe,  tricky.  Our  first  par- 
ents were  promised  superior  knowl- 
edge, f  he  result  was  they  came  to 
know  that  they  were  naked.  This 
knowledge  they  gained — the  experi- 
ence of  shame. 


2,  3.  The  woman  is  found  entering 
into  this  conversation.  The  first 
great  mistake  was  in  entertaining 
the  question,  and  having  any  words 
with  the  tempter.  It  would  seem 
that  she  was  not  shocked  by  the  ser- 
pent's speech,  as  though  it  were 
miraculous ;  and  Oerlach  takes  this 
to  be  evidence  that  Eve  had  already 
been  familiar  with  the  subtlety  of 
this  animal.  Her  guilt  is  all  the 
greater  that  though  she  regards  it 
as  only  an  animal,  she  yet  allows  its 
suggestion  to  weigh  against  the  com- 
mand of  God. 

Observe. — The  Christian  is  not 
to  be  ignorant  of  Satan's  devices, 
(3  Cor.  3  :  11,) — is  not  to  be  beguiled 
through  his  subtlety,  (3  Cor.  11  :  3,) 
— and  is  to  beware,  especially  of  giv- 
ing place  to  any  word  against  the 
word  of  God.  ^  We  may  eat.  The 
woman  states  the  case — that  the 
free  grant  had  been  made  of  all  the* 
trees,  with  only  a  solitary  exception. 
The  abounding  love  ought  to  have 
been  regarded  as  suflS.cient  ground 
for  the  restriction,  as  founded  in 
goodness  and  love.  And  so  the  wo- 
man had  hitherto  regarded  it.  So 
the  gospel  first  makes  to  us  the  free 
grant  of  all  the  fruits  of  the  Heav- 
enly Paradise — even  of  the  tree  of 
life,  and  on  the  basis  of  such  fore- 
going love,  shows  how  holy,  and 
just,  and  good  is  God's  law  of  prohi- 
bitions and  commands.  T[  In  the 
midst.  The  tree  of  knowledge  is 
here  referred  to.  In  ch.  3  :  9,  the 
tree  of  life  is  said  to  have  been  "  in 
the  midst  of  the  garden,"  and  the 
tree  of  knowledge.  T[  Neither  shall 
ye  touch  it.  Sam.  Vers.,  Onk.,  Syr., 
approach  to  it.  This  clause  is  added 
by  the  woman.  Calvin  is  willing  to 
regard  it  as  an  evidence  that  her 


B.  C.  4102.]  CHAPTER  III.  115 

4  ^  And  the  serpent  said  unto  the  woman,  Ye  shall  not  surely 
die: 

5  For  God  doth  know,  that  in  the  day  ye  eat  thereof,  then 
«  your  eyes  shall  be  opened  ;  and  ye  shall  be  as  gods,  knowing 
good  and  evil. 

d  vs.  13  ;  2  Cor.  11:3;  1  Tim.  2  ;  14.     e  vs.  7 ;  Acts  26  :  18. 


mind  already  wavered.  But  it  is 
rather  the  indication  that  she  re- 
garded the  touch  as  also  prohibited 
— and  tliis  was  the  strict  construction 
which  her  fidelity  had  hitherto  put 
upon  the  command.  "Touch  not, 
taste  not,  handle  not,"  (Col.  2  :  21.) 
There  is  no  proof  that  she  added 
this  as  a  charge  of  undue  severity 
on  the  part  of  God.  ^  Lest  ye  die. 
Many  understand  this  as  softening 
the  words  of  the  prohibition — as 
though  she  had  said,  "  Lest  perhaps 
ye  die,"  when  God  had  said,  "  Ye 
shall  surely  die."  Others  find  in  this 
language  of  hers  the  intimation 
that  she  thought  the  tree  was  pro- 
hibited on  account  of  some  poison- 
ous quality  of  the  frait.  But  this  is 
not  conveyed  in  the  terms.  It  is  sim- 
ply a  weighing  of  the  penalty  against 
the  violation,  as  in  Ps.  3  :  12,  "Kiss 
the  Son  lest  He  be  angry,"  as  He 
surely  will  be.  As  Gerlach  says, 
"  This  answer  shows  that  the  first 
of  our  race  sinned  against  a  clear, 
known  command."     Rom.  5  :  13. 

4.  The  tempter  here  replies  with 
a  positive  contradiction  of  God's 
words.  The  penalty  was  in  the 
strongest  terms,  "Dying  ye  shall 
die."  This  is  a  direct  denial  of  it, 
"  Ye  shall  not  dying  die"  This  idea, 
therefore,  is  not,  "  It  is  not  so  cer- 
tain as  you  imagine  that  such  a  dire- 
ful consequence  will  follow ;"  but 
it  is  certain  that  it  will  not  follow. 
Here  Satan  appears  as  the  father  of 
lies,  John  8  :  44.  Observe. — (1.)  God 
is  not  the  author  of  sin.  Satan  ap- 
pears as  the  tempter,  insinuating  his 
evil  suggestions  and  motives,  while 
the  human  will  appears  as  originat- 
ing the  first  sin  of  the  first  pair. 
Satan  would  have  effected  nothing 
by  his  temptations  had  not  man  wil- 


lingly and  freely  admitted  his  arts. 
Turretin  holds  that  the  true  cause 
of  sin  is  the  free  will  of  man,  and 
that  the  external  cause  is  Satan. — 
Vol.  I.,  p.  670.  See  James  1  :  13-15. 
(2.)  The  folly,  and  danger,  and  sin 
of  listening  to  temptation.  "  Lead 
us  not  into  temptation,  but  deliver 
us  from  the  evil  (one)." 

5.  For  God  doth  know.  That  is, 
"  God  hath  spoken  falsely  in  denoun- 
cing such  a  terrible  doom  upon  this 
simple  eating  of  that  fruit.  For  He 
knows  very  well  that  instead  of  any 
such  fatal  consequence  it  shall  re- 
sult in  your  highest  gain.  This  was 
blasphemy.  The  appeal  "  to  her  is  at 
this  exposed  point "  of  desire  after 
knowledge,  independently  of  God. 
The  tree  of  knowledge  was  a  symbol 
of  the  Divine  knowledge,  in  which 
God  was  to  be  worshipped  and  obeyed 
by  abstaining  from  it — and  submis- 
sion  was  to  be  made  to  the  Divine 
word  of  command  as  the  only  rule 
of  faith  and  practice.  Thus,  only 
could  the  tree  of  life  and  all  the 
other  trees  be  enjoyed.  Here,  there- 
fore, the  tempter  tries  his  art — prom- 
ising knowledge  apart  from  God — in 
disobedience  of  God — in  spite  of 
God.  Here  is  promised  a  knowledge 
of  evil,  by  contact  and  converse 
with  it;  while  only  God  can  thus 
know  it  and  be  uncontaminated  by 
it.  Here  is  the  great  trial  of  the 
race.  Herein  is  the  foul  temptation 
of  the  adversary.  "After  that  in 
the  wisdom  of  God,  the  Avorld  by 
wisdom  knew  not  God,"  1  Cor.  1 :  21 
It  is  by  consenting  to  be  fools,  in  the 
sense  of  Satan,  that  we  become  wise 
in  the  Divine  sense.  He  who  knows 
this  fundamental  truth  has  attained 
to  the  essence  of  knowledge.  "  The 
fear  of  the  Lord  is  the  beginning  of 


116 


GENESIS. 


[B.  C.  4103. 


wisdom.  A  good  understanding 
have  all  tliej  tliat  do  His  command- 
ments/' The  promise  to  the  woman 
was  that  they  both  should  have  their 
eyes  opened,  in  the  very  day  of  eating 
the  fruit,  instead  of  dying  in  that 
very  day — and  that  they  both  should 
he  as  Gods,  or  God,  (Elohim.)  "  The 
tree  of  knowledge  is  not  that  of  life." 
To  aim  at  knowledge  where  God  has 
forbidden  it — or  to  refuse  any  limita- 
tion of  our  knowledge — to  aim  at 
knowledge  without  faith,  and  in  the 
very  course  of  disbelief  and  denial 
of  God's  mind  and  will,  is  an  aim 
profanely  to  he  as  God.  This  spirit 
invades  and  claims  the  Divine  pre- 
rogatives. The  question  here  agita- 
ted at  the  threshold  of  human  history 
is  every  way  vital.  1"  As  Gods.  Lit., 
God.  Sam.  Vers.,  Arab.,  Pers.,  Saad., 
read.  As  angels.  But  the  sense  of  the 
declaration  is  that,  by  this  very 
means,  they  should  attain  to  th-e  level 
of  God.  This  is  the  motive  of  self- 
exaltation  by  a  false  self-reliance,  not 
knowing  that  man's  highest,  truest 
dignity  is  in  submission  to  God,  as 
the  source  of  light  and  life.  We 
need  not  suppose,  as  some  do,  that 
Satan's  promise  was  meant  to  be 
true  in  a  concealed  sense.  It  was  a 
bold  and  gross  falsehood — a  decep- 
tion in  terms  that  could  come  true 
in  no  proper  sense.  True,  they  came 
to  know  good  and  evil  in  the  bitter 
experience  of  evil,  and  in  the  deeper 
sense  of  good  by  its  loss.  But  in  no 
sense  did  they  become  as  God  by 
this  means,  or,  in  any  way  save  by 
grace.  "  God  can  know  evil  without 
contamination.  Man  cannot.  Sa- 
tan would  persuade  the  man  that 
herein  he  should  be  as  God,  to  know 
evil  as  well  as  good,  and  without 
taint  from  it — that  his  holiness  was 
inviolable  as  God's,  else  God's  must 
be  as  flexible  as  his." — {Candlish.) 
^  Knowing.  That  is,  ye  shall  he 
knowing  good  and  evil,  as  Gods. 
Tf  Good  and  evil.  "  The  serpent  rep- 
resents God  as  envious,  as  He  has 
ever  appeared  to  unbelief  to  be. 
CEvery  Deity  is  envious,  says  Hero- 


dotm.  Compare  Luke  19  :  21.)  The 
serpent  makes  use  of  man's  con- 
sciousness, (which  had  been  imparted 
to  him  by  God,)  that  he  was  destined 
for  a  higher  resemblance  to  the  Di- 
vine nature,  by  means  of  which  he 
should  acquire  full  freedom  from 
every  temptation :  and  blinds  him 
with  a  deceitful  resemblance,  by 
leading  him  to  suppose  this  likeness 
to  God  lies  in  freedom  of  choice 
merely.  Instead  of  striving  after 
true  freedom,  which  consists  in  the 
mastery  over  incentives  to  evil,  man 
sought,  by  a  wrong  road,  the  mere 
shadow  of  freedom — the  right  of 
being  independent  to  choose  good 
and  evil — to  be  his  own  master,  by 
his  own  experience  to  know  the 
good  and  the  evil  without  consider- 
ing that  it  was  through  the  power 
and  love  of  God  that  he  was  free 
from  the  power  of  sense,  and  so  lord 
of  himself  and  the  earth." — Gerlach. 
The  traditions  of  this  transaction 
have  been  found  in  ancient  mythol- 
ogies. *  Among  the  Greeks,  it  was 
Prometheus  who  stole  fire  from 
heaven — and  in  vengeance  Jupiter 
ordered  a  woman.  Pandora,  to  be 
made '  of  clay,  who  opened  her  box 
of  diseases  and  evils  upon  the  world. 
Apollo,  the  son  of  Jupiter,  destroyed 
the  serpent  Python,  and  was  crown- 
ed with  laurel.  The  garden  of  the 
Hesperides,  shut  in  by  lofty  moun- 
tains in  Africa,  was  to  be  made  ac- 
cessible by  a  son  of  the  Supreme 
Deity  who  would  carry  off  the  gold- 
en apples  of  a  mysterious  tree  in  the 
midst,  and  would  destroy  the  ser- 
pent who  guarded  the  tree.  Such 
scattered  traditions  are  traces  of 
these  great  historical  truths  which 
found  their  way  among  the  nations 
at  the  dispersion  after  the  Deluge. 

Observe. — This  is  the  order  of 
the  temptation.  1st.  The  goodness 
of  God  must  be  disbelieved.  2d.  The 
justice  of  God.  3d.  The  holiness  of 
God.  Herein  was  the  radical  diso. 
bedience  of  all  law  ;  for  "  the  law  \% 
holy,  and  the  commandment  is  holy 
and  just,  and  good." 


B.  C  4103.] 


CHAPTER  III. 


117 


6  And  when  the  woman  saw  that  the  tree  was  good  for  food, 
and  that  it  was  pleasant  to  the  eyes,  and  a  tree  to  be  desired  to 
make  one  wise  ;  she  took  of  the  fruit  thereof,  ^  and  did  eat ;  and 
gave  also  unto  her  husband  with  her,  &  and  he  did  eat. 


f  1  Tim.  2  :  14.    g  vrs.  12,  17. 


6.  And  when  the  woman  saw.  Sin 
entered  first  through  the  ear,  listen- 
ing to  the  tempter,  and  now  through 
the  eyes,  looking  upon  the  fruit 
which  then  seemed  desirable.  The 
woman  had  hitherto  regarded  it  as 
not  to  be  eaten,  nor  even  touched — 
on  pain  of  death.  The  peace  of  God 
had  kept  her  heart  and  mind  through 
faith.  Now,  having  let  go  the  word 
of  God,  to  give  heed  to  the  seducer, 
she  comes  to  regard  the  forbidden 
thing  in  a  wholly  opposite  light,  till 
she  comes  to  idolize  this  very  source 
of  death.  There  were  now  three 
points  of  attraction  to  her  in  the 
tree.  l^i.  It  loas  good  for  food.  She 
may  have  seen  the  serpent  eating  it 
with  a  manifest  gratification.  She 
regarded  it,  doubtless,  as  specially 
good  for  the  awakened  appetite.  It 
was  a  carnal,  sensual  pleasure  that 
Btood  first  on  the  list  of  motives, 
"  the  lust  of  the  flesh,"  1  John  2  :  16. 
2nd.  It  was  pleasant  to  the  eyes,  lit., 
a  desire,  delight  to  the  eyes.  "  The 
lust  of  the  eyes,"  1  John  2  :  16.  This 
was  now  the  increasing  power  of  the 
temptation  as  it  was  wickedly  enter- 
tained. Sam.  Vers.,  desirable  for 
sight,  (i.  e.,)  to  contemplate.  Onk., 
a  medicament,  (i.  e.,)  something  salu- 
tary for  the  eyes.  ^  And  a  tree. 
Lit.,  And  the  tree  to  he  desired  to 
mojke  one  icise.  This  is  now  placed 
last  which  had  been  put  forward 
first — and  it  may  still  have  been  the 
prevailing  attraction  :  "  The  pride  of 
life,"  (1  John  2  :  16,) — an  ambition  in 
regard  to  exalted  wisdom.  Some 
read  the  verb,  "  to  meic,"  as  a  repeti- 
tion of  the  former  idea.  But  the 
verb  in  this  form  means  to  malce  loise. 
Eleven  of  the  Psalms  have  their 
title  from  a  participial  form  of  this 
part  of  the  verb,  meaning  "  instruc- 
tion,** or,  {marg.,)  giving  instruction. 
Phe  was  now  depending,,  with  im- 


plicit confidence,  on  the  word  of  the 
serpent,  in  opposition  to  the  word  of 
God.  Under  such  an  influence — 
yielding,  instead  of  resisting,  She 
took,  etc.  This  was  the  act.  Already 
she  had  fallen,  in  the  departure  of 
the  heart  from  God,  .before  the  act. 
This  was  done  without  any  compul- 
sion, and  of  her  own  choice,  in  view 
of  motives.  The  course  of  sin  was 
this — that  she  was  tempted  when 
she  was  drawn  away  of  her  own  lust 
and  enticed.  Then,  when  lust  con- 
ceived, it  brought  forth  sin,  and  sin, 
when  finished,  brings  forth  death, 
(James  1 :  15.)  The  essence  of  the  sin 
was,  not  in  the  mere  outward  taking 
and  eating  of  that  fruit,  but  in  the 
positive  disobedience  of  God's  ex- 
press command — in  the  face  of  all 
His  love — at  the  instance  of  an  ani- 
mal— and  in  accordance  with  a  blas- 
phemous charge  against  God,  thus 
choosing  Satan  and  his  teachings 
and  promises  instead  of  God.  This 
was  all  sin,  in  one  act.  OSence  in 
this  one  point  involved  guiltiness  of 
all,  (James  2  :  10,)  and  deserved  the 
same  condemnation  as  for  a  violation 
of  ten  commands,  or  a  thousand. 
^  And  gate  also.  As  the  faUen  an- 
gels became  tempters  of  mankind, 
so  the  fallen  woman  became  the 
tempter  of  the  man.  Sinners  be- 
come active  emissaries  of  the  arch 
seducer.  "The  root  and  source  of 
all  sin,  therefore,  is  disbelief  and 
turning  aside  from  God.  Even  as 
on  the  contrary,  the  root  and  source 
of  all  righteousness  is  faith." — Lu- 
ther. "  When  sin  is  ripened  in  the 
heart  by  unbelief,  the  external  act 
of  disobedience  soon  follows.  This 
is  the  light  in  which  the  nature  of 
sin  is  to  be  considered  according  to 
this  its  true  magnitude — whereby  we 
all  are  ruined." — Luther.  Observe. 
(1.)  Departure  from  the  written  wor(L 


118 


GENESIS. 


[B.  C.  4103. 


7  And  ^  the  eyes  of  them  both  were  opened,  '  and  they  knew 
that  they  ?/jere  naked  :  and  they  sewed  fig-leaves  together,  and 
made  themselves  aprons. 

h  vs.  5.    i  ch.  2  :  25. 


of  God,  involves,  also,  departure 
from  the  Personal  Word  of  God. 
The  Spirit  (says  Christ,)  shall  con- 
vince men  of  sin,  because  they  be- 
lieve not  on  me,  (John  16 : 9.)  (2.)  The 
intellect,  the  affections,  and  the  will 
were  all  involved  in  the  sin.  Man, 
as  a  rational  and  responsible  being, 
was  created  a  free  agent — though,  in 
his  original  holiness,  he  had  a  bias 
to  what  is  good.  He  was  so  consti- 
tuted as  to  be  liable  to  temptation 
and  sin  through  this  freedom  of  the 
wiU.  Satan,  and  not  God,  was  the 
external  cause  of  man's  temptation, 
(James  1  :  13-15.)  God  did  not  in- 
terpose to  prevent  this,  because  He 
had,  from  eternity,  a  plan  of  redemp- 
tion which  should  display  His  infi- 
nite grace  in  the  Second  Adam,  with- 
out doing  violence  to  the  moral  con- 
stitution of  the  first  Adam.  Instead 
of  objecting  now  that  God  has  per- 
mitted sin  to  come  into  the  world  by 
Adam,  we  ought  to  rejoice  in  the 
fact  that  He  has  proclaimed  a  free 
and  full  salvation  by  the  Second 
Adam:  and  that  through  Him,  we 
are  promised  infinitely  more  of  glory 
and  blessedness  than  our  first  father 
lost.  Though  we  fell  in  Adam,  we 
may  rise  by  faith  to  a  higher  estate 
in  Christ — may  become  one  with 
Him — members  of  His  body,  of  His 
flesh,  and  of  His  bones,  and  enter 
into  the  joy  of  our  Lord.  "  God  did 
not  create  man  without  a  possibility 
of  sinning,"  says  Peter  Martyr,  "  be- 
cause such  a  state  would  not  be  suit- 
able to  the  nature  of  any  rational 
creature — since  the  creature  as  a 
creature,  remains  infirm  and  feeble — 
and  not  entirely  one  with  the  Di- 
vine rule,  else  he  would  be  God. 
Grace,  indeed,  could,  confirm  him  in 
holiness;  but  this  would  be  better 
xpprecia'-.ed  on  account  of  such  a  fal- 
li\)le  state  preceding." 


7.  The  immediate  effect  of  this 
transgression  upon  the  fallen  pair  is 
here  noted.  It  was,  first  of  all,  in 
the  direction  of  knowledge  which 
they  had  so  wickedly  aspired  after, 
in  contempt  of  God  and  His  law. 
The  eyes  of  them  both  icere  opened — 
unclosed,  (as  Satan  had  promised,  vs. 
5,) — and  they  knew — in  the  sense  in 
which  they  had  not  known  it  before, 
(ch.  3  :  25,) — that  they  icere  naked. 
They  felt  the  shame  of  that  naked- 
ness, (Rev.  3  :  18,)  which  had  car- 
ried with  it  no  sense  of  shame  in 
their  innocency.  They  knew  now 
their  nakedness  as  a  giulty  exposed- 
ness  to  Divine  wrath — as  a  reason 
why  they  should  hide  themselves 
from  the  presence  of  the  Lord  God, 
even  after  they  had  covered  their 
bodHy  nakedness  vrith  fig-leave&. 
See  Ps.  34  : 5.  Sin  brings  misery — 
in  anguish  of  conscience,  and  a  dis- 
tressing sense  of  shame.  Henceforth 
fallen  man  needs  to  have  a  con- 
science sprinkled  with  the  blood  of 
Christ — purged  from  dead  works  to 
serve  the  living  God,  (Heb.  9  :  14.) 
A  plan  of  atonement  must  satisfy 
justice,  not  merely  because  justice  is 
the  essence  of  God's  law,  but  because 
justice  is  also  represented  in  the  con 
science  of  man  himself,  which  is  also 
a  dim  transcript  of  that  law.  With- 
out this  satisfaction  there  can  be  no 
peace.  The  shame,  however,  did  not 
lead  them  to  repentance.  ^  They 
sewed  fig-leaves  together.  Rather — 
They  fastened  together  fig-leaves.  The 
term  here  used  conveys  no  such  idea 
as  the  use  of  sewing  implements.  It 
means  they  plaited,  or  fastened  t(h 
gether  the  leaves.  This  was  a  nat- 
ural device.  They  could  thus  make 
themselves  girdles  of  the  leaves 
twisted  together — a  broad  wreath  of 
them  to  fasten  around  their  loins. 
Thus  man's  attempt  is  first  to  covei 


B.  C.  4103.1 


CHAPTER  III. 


119 


8  And  they  heard  ^  the  voice  of  the  Lord  God  walking  in  the 
garden  in  the  cool  of  the  day  :  and  Adam  and  his  wife  l  hid 
themselves  from  the  presence  of  the  Lord  God  amongst  the  trees 
of  the  garden. 

k  Job  38  :  1.    1  Job  31  :  33  ;  Jer.  23  :  24 ;  Amos  9  :  3. 

of  the  day.  Heb.,  In  the  wind  of  the 
day.  The  term  here  used  for  loind 
is  the  word  for  Spirit.  It  is  usually 
understood  here  of  the  evening,  as 
the  time  of  the  cooler  air  after  the 
sun  has  set.  The  narrative  may  re- 
fer to  the  same  threefold  aspect  of  the 
Godhead  as  appears  in  the  creation 
by  the  Word  and  the  Spirit,  Calvin 
says,  "  A  notable  symbol  of  the  pres- 
ence of  God  was  in  that  gentle 
breeze."  GJmrdin  says  that  among 
the  Persians  the  evening  breeze  is 
still  called  "  the  icind  of  the  day  J* 
(Vol.  iv.,  p.  48.)  1"  Hid  themselces. 
It  was  not  that  God  had,  as  yet,  de- 
nounced His  wrath  that  they  fled 
away.  It  was  the  shrinking  away 
of  their  own  shame,  remorse  and 
fear.  It  was  all  from  conscious  guilt. 
So  sin  drives  us  to  shun  God — to 
seek  escape  from  His  notice,  and 
from  His  presence,  and  even  from 
His  favor.  Even  when  we  hear  the 
gospel  voico  of  Him  who  went  about 
doing  good  we  shun  it  and  cannot 
receive  its  glad  tidings,  because  we 
are  held  by  this  instinctive  dread  of 
God  which  belongs  to  the  sense  of 
sin.  So  the  wicked  servant  in  the 
parable,  "  I  knew  thee  that  thou 
art  an  hard  man,  etc.,  and  I  was 
afraid  and  went  and  hid  thy  talent 
in  the  earth,"  (Matt.  25  :  25.)  But 
how  ruinous  to  flee  where  there  is  no 
escape.  How  foolish  to  flee  where 
there  is  oflered  mercy.  ^  Amongst 
the  trees.  Lit.,  In  the  midst  of  the 
trees — amongst  which  they  had  sin- 
ned. They  could  find  only  the 
memorials  of  their  sin,  even  in  the 
beautiful  thickets,  and  groves,  and 
bowers  of  Paradise.  But  for  their 
wicked  disobedience  these  had  all 
been  theirs  to  enjoy.  Now  they 
furnish  no  enjoyment.  They  fly 
to  them  for  a  screen  from  God's 
sight. 


his  own  shame.  But  herein  he  tes- 
tifies that  it  needs  to  be  covered,  and 
he  is  to  find  that  God  has  a  better 
covering  for  him.  The  skins  of 
slain  victims  are  provided  for  him, 
and  they  speak  of  sacrifice  and  blood 
as  necessary,  (vs.  21,)  "  He  that  cov- 
ereth  his  sins  shall  not  prosper,"  etc. 
What  fiimsy  leaves  are  our  excuses 
for  sin  !  What  filthy  rags  are  our 
righteousnesses  for  a  covering !  (Isa. 
64:6.)  Observe.— The  flesh  had 
gained  the  mastery  over  the  spirit. 
The  mind  had  become  carnal.  Rom. 
8:6. 

§  14.  Consequences  op  the  Fall 
— The  curse  upon  the  Ser- 
pent.   Ch.  3  :  8-14. 

8.  Such  a  frail  covering  of  their 
own  could  not  avail  them  when 
God's  voice  was  heard.  "Moses 
here  relates  that  which  manifestly 
remains  in  human  nature,  and  may 
be  clearly  discerned  at  the  present 
day.  The  difierence  between  good 
and  evil  is  engraven  on  the  hearts 
of  aU.  (Rom.  2  :  15.)  Cahin.  ^  The 
voice.  The  Personal  Word  of  God 
was  the  agent  in  the  creation.  And 
here  it  was  the  voice  walking  about — 
as  a  personality,  or  the  sound  ((f)cjv7]) 
of  His  footsteps,  or  rustling  of  shrub- 
bery where  He  moved.  Onk. — The 
voice  of  the  loord  of  the  Lord.  But 
most  probably  there  was  an  audible 
utterance  and  a  visible  presence, 
from  which  the  guilty  pair  hid  away. 
Some  refer  it  to  thunder,  and  under- 
stand the  walking  to  mean  the  wax- 
ing louder  and  louder  of  that  sound. 
But  it  is  the  Lord  God  in  the  char- 
acter of  Judge.  See  1  Kings  14  :  6  ; 
2  Kings  6  :  33.  Yet  no  harshness  or 
severity  is  here.  The  change  was 
not  in  God,  but  in  themselves  and 
their  relation  to  Him.    \  In  the  cod 


120 


GENESIS. 


[B.  C.  4102. 


9  And  the  Lord  God  called  unto  Adam,  and  said  unto  him, 
Where  art  thou  ? 

10  And  he  said,  I  heard  thy  voice  in  the  garden :  ^  and  I  was 
afraid,  because  I  was  naked  ;  and  I  hid  myself. 

1 1  And  he  said.  Who  told  thee  that  thou  wast  naked  ?     Hast 


m  ch.  2  :  25  ;  Exod.  3  :  6  ;  1  John  3 


9.  What  now  was  said  by  the  of- 
fended God  to  the  fallen  pair  ?  He 
only  asked  of  Adam,  (the  head,)  the 
simple  question,  Where  art  thouf 
Doubtless  God  was  come  near  now — 
was  intent  on  an  interview  with  the 
fugitive  pair — was  calling;  them  to 
account,  as  their  consciences  plainly 
testified.  This  made  these  words  so 
severe  and  alarming.  However 
they  might  often  have  been  uttered 
before,  when  all  was  peace,  they 
carry  with  them  and  in  them  now, 
the  terrors  of  judgment.  So  the 
word  of  God  shall  call  out  all  sin- 
ners from  their  hiding-places  to  the 
judgment — and  they  shall  seek  ref- 
uge in  vain  from  the  wrath  of  the 
Lamb,  (Rev.  6  :  IG.)  Now,  however, 
God  graciously  calls  us,  and  bids  us 
not  fear,  nor  hide  away,  but  come  to 
Him,  and  take  refuge  in  Himself. 
The  oifice  of  the  LaAv  is  to  search  us 
out,  and  expose  our  sin,  (Rom.  7  :  9.) 
The  office  of  the  gospel  is  to  point 
us  to  the  only  righteousness,  (John 
1 :  29.)  The  sense  of  sin  is  to  drive 
us  unto  Christ,  not  away  from  Him. 
Though  both  Adam  and  Eve  had 
sinned,  and  Eve  first,  Adam  is  first 
sought  out,  as  the  head  of  his  wife, 
and  of  his  posterity. 

Observe. — (1.)  "These  words  of 
God  show  His  love  towards  our  fallen 
race — showing  that  God  will  seek 
after  man,  and  will  call  him  back, 
after  he  has  sinned  that  He  may  dis- 
pute with  him,  and  hear  what  he 
lias  to  say.  All  this  (properly  un- 
derstood,) was  a  sure  signification  of 
grace.  For  although  these  words 
were  legal  and  judicial  words  ;  yet 
they  set  before  Adam  and  Eve  a 
hope,  by  no  means  obscure,  that 
they  should  not  be  condemned  for- 
ever."— Luther. 


10.  While  the  Divine  word  said 
only  "  Where  art  thouf" — withovit 
mentioning  the  name — Adam  replies, 
knowing  who  is  sought.  Lit. — ^ 
was  afraid,  because  naked  {am)  I. 
Adam's  reply  is  full  of  evasion. 
He  confesses  not  his  sin,  but  only  his 
fear  and  shame  at  his  bodily  naked- 
ness. The  question  just  asked  had 
given  him  opportunity  to  own  his 
sin  and  misery.  His  sense  of  bodily 
nakedness  is  indeed  the  sad  proof  of 
his  nakedness  of  soul,  that  could  not 
any  longer  bear  the  sight  of  God. 
And  now  fear  has  taken  possession 
of  his  soul  where  all  was  .peace  be- 
fore. And  as  "  perfect  love  casts  out 
fear,"  fear  shows  the  love  cast  out. 
But  the  prodigal,  in  rags,  ought  to 
go  to  his  father.  Thus  only  can  he 
get  the  best  robe,  and  ring,  and 
shoes,  and  welcome.  We  are  called 
by  Jesus  Christ  to  buy  of  Him  white 
(pure)  raiment  that  we  may  be 
clothed,  and  that  the  shame  of  our 
nakedness  do  not  appear,"  Rev.  3  :  18. 
What  are  the  fig-leaves  sewn  to- 
gether by  us  to  cover  us  in  the  pres- 
ence of  God?  God  Himself  must 
clothe  us  with  clothing  of  His  handi- 
work, (vs.  21.) 

11.  The  answer  to  Adam's  evasioa 
draws  out  the  truth — probing  the 
heart  to  the  very  depths.  ^  Wha 
told  thee,  (lit.,)  that  naked  {art)  thouf 
Whence  did  you  get  this  knowledge  ? 
You  who  have  been  madly  grasping 
after  the  tree  of  knowledge — you 
have  found  out  this  nakedness  of 
yours — and  howf  It  was  only  the 
sinful  act  that  gave  them  this  sense 
of  shame,  and  this  fear  on  account 
of  it.  Shrinking  from  the  presence 
of  God,  along  with  shame,  fear,  and 
falsehood  is  the  bitter  first  fruU 
of  sin.     Herein   is   death,   as  the 


JB.  C.  4102.] 


CHAPTER  m. 


121 


thou,  eaten  of  the  tree  whereof  I  commanded  thee,  that  thou 

shoiildest  not  eat  ? 

12  And  the  man  said,  °  The  woman  whom  thou  gavest  to  be 
with  me,  she  gave  me  of  the  tree,  and  I  did  eat. 

13  And  the  Loed  God  said  unto  the  woman,  What  is  this  that 
thou  hast  done  ?  And  the  woman  said,  ^  The  serpent  beguiled 
me,  and  I  did  eat. 


n  ch.  2  :  18  ;  Job  31 :  33 ;  Pror. 


13.     o  TS.  4;  2  Cor.  11:3;  1  Tim.  2  :  14. 


threatened  separation  from  God — the 
spiritual  death,  which  involves  also 
the  physical  dissolution — and  which 
carries  with  it  the  death  eternal,  to 
the  unrepenting  and  unrenewed  sin- 
ner. Adam,  as  yet,  knew  not  how 
this  very  shame  and  fear  betrayed 
him.  Conscience,  no  longer  approv- 
ing but  condemning,  had  begun  to 
gnaw  in  his  soul.  T[  Hast  thou  eaten  f 
Thus  closely  is  he  followed  up 
and  forced  to  the  acknowledgment. 
Here  he  is  pressed  with  the  strictest 
inquiry  which  calls  for  a  definite 
answer,  yea  or  nay.  The  Gr.  vers., 
"  Of  which  I  commanded  thee  of  this 
alone  not  to  eat."  God  would  also 
force  upon  his  conviction  the  fact 
that  this  transgression  was  the  cause 
of  his  sense  of  nakedness,  and  that 
he  had  thus,  indeed,  sadly  attained  to 
"  the  knowledge  of  good  and  evil." 

13.  Instead  of  humbly  confessing 
his  own  sin  and  shame,  the  man 
seeks  to  throw  the  blame  on  the 
woman,  and  on  God  Himself.  "A 
lively  picture  of  corrupt  nature  is 
presented  to  us  in  Adam  from  the 
moment  of  his  revolt." — Calvin.  Now 
he  breaks  out  into  coarse  blasphemy. 
As  much  as  to  say,  "  Had  it  not  been 
for  the  woman  I  should  not  have 
sinned.  It  is  all  your  own  fault  for 
giving  me  the  woman  to  be  a  tempter 
to  me."  So  "  we  also,  trained  in  the 
same  school  of  original  sin,  are  too 
ready  to  resort  to  subterfuges  of  the 
same  kind." — Calvin.  So  the  natural 
heart  is  found  reproaching  God,  as 
the  author  of  its  corrupt  nature,  and 
as  at  fault  for  allowing  sin  in  the 
world :  rather  than  humbly  confess- 
ing the  sin,  and  gratefully  accepting 
the  free  salvation.    "  This  is  the  ef- 


fect of  the  law  when  it  is  beheld 
without  the  gospel  and  the  knowl- 
edge of  grace.    It  leads  to  despair 

and    final    impenitence." Luther. 

Obsebve. — Adam  was  not  deceived 
as  Eve  was,  by  the  serpent.  He 
took  the  woman  to  be  his  God.    See 

1  Tim.  2  :  13,  14. 

13.  God  will  now  hear  the  woman 
also  before  pronouncing  the  sentence. 
Rash  and  foolish  as  is  the  plea  of 
Adam,  He  wUl  not  dispute  further 
with  him,  but  turning  to  Eve  He 
says,  "  What  is  this  thou  hast  done  f" 
He  will  give  her,  also,  opportunity 
for  confession  and  repentance.  So 
with  Ananias  and  Sapphira  when 
confronted  by  the  apostle  in  the 
early  history  ot  the  New  Testament 
church,  (Acts  5  :  3,  8.)  "  For  Adam 
was  first  formed,  then  Eve,"  (1  Tim. 

2  :  13.)  Adam  was  set  up  as  head 
of  the  race,  and  ought  to  have  re- 
garded God  rather  than  make  a  God 
of  the  woman.  "And  Adam  was 
not  deceived,  but  the  womam  being 
deceived  was  in  the  transgression," 
1  Tim.  2  :  14.  She  who  was  given 
to  the  man  by  God  as  an  he^,  meet, 
or  suitable  for  him,  was  allowed  by 
Adam  to  lead  him  to  destruction. 
Tf  The  serpent  beguiled  me.  The  wo- 
man casts  the  blame  upon  the  ser- 
pent. And  doubtless  the  serpent 
was  the  malicious  agent  in  the  trans- 
action. She  acknowledges  that  a 
hrute  has  led  her  away  from  the  good 
God  and  Father.  But  she  palliates 
as  much  as  to  say,  "  If  it  had  not 
been  for  the  serpent  whom  you 
made  with  such  beguiling  powers 
and  arts,  I  would  not  have  sinned." 
Or,  "I  received  from  the  serpent 
what  thou  hadst  forbidden.      The 


123  GENESIS.  [B.  C.  4103 

14  And  the  Lord  God  said  P  unto  the  serpent,  Because  thou 
hast  done  this,  thou  art  cursed  above  all  cattle,  and  above  every 
beast  of  the  field :  upon  thy  belly  shalt  thou  go,  and  4  dust  shalt 
thou  eat  all  the  days  of  thy  life : 

p  Exod.  21  :  29,  32.    q  Isa.  65  :  25 ;  Mic.  7  :  17. 

thou,  etc.  At  first  "  the  serpent  was 
more  subtle  than  all  the  beasts  of 
the  field,"  (Gen.  3:1.)  Now  he  is 
cursed  above,  (or  from)  them.  The 
idea  is  not  that  he  was  to  be  more 
cursed  than  the  other  animals, 
(though  the  particle  has  commonly 
this  comparative  force,)  but  he  was  to 
be  distinguished  among  the  animals 
by  this  curse.  It  is  so — that  the  ser- 
pent is  shunned  and  battled  with  by 
the  other  animals.  Obsekve. — God 
here  evidently  takes  part  against 
the  serj^ent,  and  thus  plainly  indi- 
cates His  purpose  of  redemption. 
^  Upon  thy  telly.  Many  infer  from 
these  words  that  the  serpent  had 
hitherto  walked  in  some  erect  pos- 
ture— at  least  with  head  and  neck 
erect — and  that  this  mark  of  degra- 
dation was  now  set  upon  the  form 
of  the  animal  serpent — that  it  should 
crawl  entirely  prostrate.  Others 
think  that  its  natural  condition  was 
now  converted  into  a  disgrace  and 
punishment.  But  it  could  be  only 
a  token  of  Divine  displeasure  for  the 
sake  of  mankind;  unless  we  may 
suppose  that  the  animal  who  was  so 
eminently  subtle,  possessed  such  in- 
telligence before  the  fall,  as  to  feel 
the  degradation — and  that  it  was 
now  lowered  in  the  order  of  being. 
Besides,  here  was  a  prophetic  inti- 
mation of  the  victory  which  is 
promised  in  vs.  15,  over  the  Old  Ser- 
pent, which  is  the  Devil,  even  Satan. 
As  extending  through  the  animal 
serpent  to  the  devil,  it  would  express 
the  humiliation,  and  contempt,  and 
shame  which  should  fall  upon  him. 
Rom.  16 :  20,  "  And  the  God  of  peace 
shall  bruise  Satan  under  your  feet 
shortly."  «f[  Dust  shalt  \hou  eat. 
BocKxirt  understands  that,  because  it 
creeps  upon  the  ground  it  takes  the 
dust  with  its  food.    {Hit  r.  i.,  ch.  4.) 


Berpent,  therefore,  was  the  impos- 
tor."— GaUin.  ^Beguiled  me.  Led 
me  astray — deceived  me  by  flatter- 
ing lies.  But  who  compelled  Eve  to 
listen  to  his  seductions,  and  to  con- 
fide in  them  more  than  in  the  word 
of  God? — Galvin.  This  confession 
betrays  her  sin  and  shame.  Ob- 
serve.— God  has  appointed  a  day 
for  a  public  and  final  judgment  of 
all  men,  that  ail  may  be  judged  in 
righteousness,  and  that  He  may  be 
fuUy  vindicated  before  the  universe, 
(Acts.  17 :  31.) 

14.  God  speaks  to  the  serpent  in 
very  different  language  from  His 
calls  of  tenderness  to  Adam  and 
Eve.  He  pronounces  at  once  upon 
the  tempter  the  sentence  of  judg- 
ment.— Luther.  "  This  was  because 
in  the  animal  there  was  no  sense  of 
sin,  and  because  to  the  devil  He 
would  hold  out  no  hope  for  par- 
don."— Galvin.  The  curse  which 
here  is  directed  upon  the  serpent 
reaches  farther,  and  is  meant  to  ter- 
minate upon  Satan  himself.  It  was 
fulfilled  symbolically  upon  the  ani- 
mal, and  whether  his  form  was  de- 
graded or  not,  the  human  race  car- 
ries everywhere  an  inborn  aversion 
and  hostility  to  the  serpent  tribe,  as 
a  striking  memorial  of  this  sentence. 
The  guilty  pair  looked  upon  the  an- 
imal as  the  source  of  their  ruin,  and 
for  their  sakes  it  was  needful  that 
they  should  see  the  curse  visited  upon 
the  agent  of  the  temptation.  It  was 
also  right,  every  way,  that  the  ani- 
mal should  be  cursed  on  man's  ac- 
count for  having  served  to  lead  him 
..G  transgression.  So  even  the 
ground  is  cursed  for  man's  sake. 
And  "  the  whole  creation  groaneth 
and  travaileth  in  pain  waiting  for 
the  adoption — the  redemption  of  our 
bodies/'  (Rom.  8 :  32.)   1  Cursed  {art) 


B.  C.  4102.] 


CHAPTER  III. 


123 


15  And  I  will  put  enmity  between  thee  and  the  woman,  and 
between  *"  thy  seed  and  ^  her  seed:  *  it  shall  bruise  thy  head,  and 
thou  shalt  bruise  his  heel. 


r  Matt.  3:7;  13  :  38 :  23  :  33  ;  John  8  :  44 ;  Acts  13  10 ;  1  John  3:3.  s  Ps.  182  :  11 ;  Isa. 
T  :  14 ;  Mic.  5:3;  Matt  1  :  23,  25 ;  Luke  1  :  31,  34,  36 ;  Gal.  4:4.  t  Rom.  16  :  20 ;  Col. 
2:15;  Hcb.  2  :  14 ;  1  John  5:5;  Rev.  12  :  7  :  17. 


Isaiali,  when  describing  the  new  ere-  ! 
ation  of  things  under   Christ   says  i 
that  dust  shall  be  the  serpent's  meat, 
Isa.  65  :  25.      "  Thine  enemies  shall 
lick  the  dust,"  is  expressive  of  utter 
vanquishment.     (See  Micah  7  :  17.)  i 
Luther  thinks    that    we    are   here 
taught  that  the  nature  of  the  ser- 1 


pent  is  entirely  changed  since  the 
fall.  And  this  would  seem  to  agree 
with  the  narrative  foregoing  where 
he  is  represented  as  attractive  and 
fascinating.  1"  All  the  days  of  thy 
life.  Perpetually,  until  he  shall  be 
cast  into  the  lake  of  fire.  Matt. 
25:41,46;  Rev.l2:9;  20:10. 


PART  II. 

From  the  First  Promise  to  the  Flood. 


§  15.    The  First   Promise   op  a 
Messiah — Curse  upon  the  AVo- 

MAN  AND  THE  MaN.    Ch.  3  :  15-19. 

15.  The  curse  is  now  extended  so  as 
plainly  to  apply  also  to  the  devil,  and 
so  as  to  become  a  promise  to  man- 
kind. The  natural  enmity  which 
exists  between  the  human  race  and 
the  serpent  race,  is  a  type,  in  out- 
ward nature,  of  the  higher  truth — 
and  ought  to  be  a  reminder  of  it  to 
men.  As  this  was  spoken  as  a  curse 
against  the  tempter,  it  was  plainly  in 
favor  of  the  woman,  and  was  so  far 
an  encouragement  as  to  the  result. 
The  seducer  had  appeared  in  the 
form  of  a  serpent,  (when  the  serpent 
was  as  an  angel  of  light,)  and  the 
friendship  of  that  tempter  had  proved 
ruinous  to  the  race.  But  these  rela- 
tions were  to  be  reversed.  Enmity 
should  take  the  place  of  that  fatal 
friendship.  This  should  extend  to 
the  respective  races,  showing  the 
far-reaching  results.  ^  Betweeji  thy 
seed.  Wicked  men  and  devils.  This 
transaction  affected  the  whole  race 
of  man  also.  The  general  idea  is 
plain — that  between  these  respective 
races  this  mutual  hostility  should  be 


carried  out,  and  with  victorious  re- 
sults to  "  the  seed  of  the  woman." 
Some  take  the  phrase,  "  seed  of  the 
woman,"  to  mean  posterity  in  gen- 
eral.    This  is  the  widest  sense.    But 
it  is  not  strictly  true  that  all  the 
human   family  have  kept   up  this 
enmity  against  Satan :  and  it  is  not 
the  human  race  as  such  which  des- 
troys Satan.     "  For  this  purpose  the 
Son  of  God  was  manifested  that  He 
might    destroy    the    works  of   the 
devil,"   1   John  3  : 8.     This  He  has 
already  done  virtually  by  His  cross. 
(See  Heb.  2  :  14.)    "  He  spoiled  princi- 
palities and  powers,  and  made  a  show 
of  them  openly  triumphing  over  them 
in  it,"  Col.  2  :  15.    Though  the  king- 
dom  of  light  should  at  length  tri- 
umph over  the  kingdom  of  darkness, 
yet  a  person  is  here    referred   to. 
"  He,"  the  personal  pronoun,  which 
is  sometimes  used  as  a  title  of  God, 
as  against  ido's,  who  are  not  persons^ 
but  things.    "Art  not  thou  He?** 
Jer.   14  :  22.      Bishop  Horsley  sug- 
gests that  the  phrase,  "seed  of  the 
icoman"    fixes    the     reference    to 
Christ,  as  it  no  where  else  occurs, 
and  He  was  most  peculiarly  "tha 
seed  of  the  waman,"  as  H©  had  a 


134 


GENESIS. 


[B.  C.  4102 


human  mother  and  no  human  father. 
"  It  is  singular  to  find  that  this  sim- 
ple phrase,  coming  in  naturally  and 
incidentally  in  a  sentence  uttered  four 
thousand  years  before  the  Christian 
era,  and  penned  at  least  fifteen  hun- 
dred years  before  Christ's  advent, 
describes,  exactly  and  literally,  Him 
who  was  made  of  woman  without 
the  intervention  of  man,  that  He 
might    destroy    the  works    of   the 
devil." — Murphy.     All  the  wicked 
of  our  race  are  the  seed  of  the  ser- 
pent, (Matt.  13  :  38 ;  John  8  :  44,)  and 
they  all  shall  have  their  lot  with  the 
devil  and  his  angels  (Matt.  25  :  41,) 
if  they  continue  incorrigible  and  un- 
believing.    And  all  the  good  have 
an  affinity  with  Christ,  and  shall 
share  with  Him  in  His  glory  and 
joy.    Christ  and  His  people  are  often 
referred  to  in  the  Prophets  as  a  com- 
plex Person — Head    and  members. 
He    shall    conquer    Satan  and  his 
hosts,  (Isa.  43  : 1.)    Jesus  Christ  is 
the  Head  of  the  body.     He  is  ex- 
pressly "THE   SEED,"   as  Paul  has 
shown,  (Gal.   3  :  16,  19.)    ^  It  shall 
bruise.     Literally,  "He  shall,"  etc. 
As  yet  the  Personal  Deliverer  was 
not  clearly  set  forth ;  though  Eve 
seems  to  have  been  led  to  expect  a 
son  as  the  Promised  One,  (Gen.  4:1.) 
This  Protevangelium — or  first  gospel 
— took  its  shape  from  the  immediate 
circumstances,  and  it  is  clothed  in 
the  drapery  of  the  scene,  so  as  to  be 
intelligible  to  those  of   that  time, 
while  it  would  stand  on  record  to  be 
developed  in  its  deeper  sense,  after- 
wards, in  the  advancing  light  of  the 
gospel.     Christ,  the  Messiah,  was 
afterwards  more  distinctly  set  forth. 
The  promised  seed  was  restricted  to 
the  seed  of  Abraham — then  further 
to  the  family  of   Judah — then,  at 
length,  to  the  house  of  David.    Ob- 
serve.—We  shall  find  one  prophetic 
promise  of   Christ    connected  with 
each  of  the  four  great  epochs  of  the 
patriarchal    history,    the    Fall — the 
Flood — the  Covenant  with  Abraham 
and  the  Exodus  from  Egypt ;  one  with 
each  of  the  heads  of  the  race,  Adam, 
Koah,  Abraham,  and  these  pointing 


forward  to  the  Chief  Head  of  the 
race  —  the    Second    Adam  —  Jesus 
Christ.    The  personal  seed — the  ser- 
vant of  Jehovah — the  coming  one — 
lie  shall  bruise  thee  (as  to  the)  head. 
So  fatal  against    Satan   should  be 
the  power   of  Christ   as    Mediator 
and  Redeemer.     As  the  serpent  is 
destroyed    by    crushing    the    head 
where    its    poison    lies,    so    Christ 
would  trample  upon  Satan  so  as  to 
crush  his  poisonous  powers  in  the 
earth,  and  give  His  church  victory 
over  Satan's  hosts.     "The  God  of 
peace  shall  bruise  Satan  under  your 
feet  shortly,"  (Rom.  16  :  20.)     Satan 
is  to  be  bound  and  cast  into  the  lake 
of  fire,  (Rev.  20  :  10.)    Christ  beheld 
Satan  as  lightning  fall  from  heaven, 
(Luke  10  :  18.)     He  is  called  "  the 
prince  of  this  world,"  and  is  judged, 
or  condemned,  (John  16  :  11.)    ^  Me 
shall  bruise.     Some  editions  of  the 
Vulgate  read,  she  ;  and  this  is  pleaded 
by  the  papacy  as  referring  to  the 
Virgin  Mary — by  whom,  indeed, 
they  have  crowded  out  Christ  and 
are    leagued    with   Satan.     *][  And 
thou  shalt  bruise  Mm  (as  to  the)  heel. 
This  is  the  temporary  and  remote 
power  which  Satan  was  to  have  over 
the  church — "the  body  of  Christ," 
but  only  in  the  extremities,  not  at 
the  heart.     Thus  he  was  allowed  to 
afflict  Christ  in  the  flesh  as  his  great 
antagonist,     tempting     Him,     and 
bruising  Him,  departing  from  Him 
but    only    "  for    a    season,"    (Luke 
4 :  13.)    Thus  he  would  worry  and 
annoy  His  people  with  afflictions, 
temptations,  and  persecutions.    But 
it  should  be  at  the  heel — passingly — 
and  where  the  wound  is  most  harm- 
less,  and  least  of  all  fatal. 

Observe. — (1.)  Though  Adam  and 
Eve  did  not  fully  imderstand  the 
promise,  as  we  suppose,  at  first,  it     , 
was  couched  in  such  terms  as  to  be     j 
most  intelligible  to  them,  and  the    | 
general   sense  of  it  was  apparent,     ! 
We  may  reasonably  infer  from  the    | 
sequel  of  the  history  that  they  em-    I, 
braced  the  promise  by  faith — as  Abel 
did — in  their  household,  (Heb.  11 : 4.) 
(2.)  Satan  had  fallen  and  been  con 


B  C  4103.J 


CHAPTER  III. 


125 


16  Unto  the  woman  he  said,  I  will  greatly  multiply  thy  sor- 
row and  thy  conception ;  "  in  sorrow  thou  shalt  bring  forth  chil- 
dren :  w  and  thy  desire  shall  he  to  thy  husband,  and  he  shall  ^  rule 
over  thee. 

17  And  unto  Adam  he  said,  y  Because  thou  hast  hearkened 
unto  the  voice  of  thy  wife,  ^  and  hast  eaten  of  the  tree,  *  of  which 
I  commanded  thee,  saying.  Thou  shalt  not  eat  of  it :  ^*  cursed  is 
the  ground  for  thy  sake ;  ^  in  sorrow  shalt  thou  eat  of  it  all  the 
days  of  thy  life ; 

u  Ps.  43  :  6  ;  Isa.  13  :  8  ;  21  :  3  ;  John  16  :  21 ;  1  Tim.  2  :  15.  tv  ch.  4  :  7.  x  1  Cor.  11  :  3; 
14  :  34;  Eph.  5 :  22,  23,  24 ;  1  Tim.  2  :  11,  12  ;  Tit.  2  :  5;  1  Peter  3  : 1,  5,  6.  y  1  Sam.  15 :  23 ; 
z  vs.  6.  a  ch.  2  :  17.  b  EccL  1  :  2,  3  ;  Isa.  24 :  5,  6 ;  Rom.  8  :  20.  c  Job  5  :  7  ;  Eccl.  2  :  23. 


demned  before.  But  now  tliis  curse 
is  pronounced  upon  him  for  the  sake 
of  our  first  parents  and  their  race,  to 
show  that  he  is  God's  enemy  as  well 
as  man's — and  to  make  us  rejoice  in 
Sim  who  was  to  come.  "  They  hear 
God  declare  that  He  has  put  them 
into  the  ranks  of  a  constituted  army 
against  their  condemned  foes,  and 
that  too  with  the  hope  of  an  Al- 
mighty help  which  the  Son  of  God 
— the  seed  of  the  woman — should 
bring  unto  them." — Luther.  '  See  1 
John  2  :  13  ;  Luke  2  :  21. 

16.  Unto  the  icoman,  etc.  What- 
ever curse  is  now  denounced  against 
the  woman,  hope  has  already  sprung 
up  to  mitigate  the  penalty.  After 
such  a  sentence  against  the  enemy, 
the  race  needs  not  despair.  Liter- 
ally, Multiplying  I  will  multiply  thy 
sorrow,  etc., — I  will  surely,  (or  great- 
ly,) multiply,  etc.  She  should  have 
Borrow  and  pain  as  a  mother,  yet  she 
should  still  retain  her  sex — still  be 
a  woman  and  a  mother — and  what 
i^  most  and  best,  she  should  be  a 
mother  with  reference  to  the  prom- 
ised seed.  Though  she  should  have 
sorrows  peculiar  to  her  sex,  yet  this 
would  be  only  in  order  to  the  coming 
of  the  Promised  Deliverer  through 
her.  Here,  we  see,  there  was  a  bless- 
ing along  with  the  curse.  ^  And 
thy  desire  {shall  he)  to  thy  husband, 
etc.  Similar  language  is  used  to 
Cain  in  regard  to  his  birthright 
superiority  over  Abel,  (ch.  4  :  7,)  and 
the  meaning  seems  to  be — Thou 
shalt  look  up  to  thy  husband — recog- 


nize him  as  superior  and  be  subject  to 
him.  So  Sarah  called  Abraham  lord. 
The  husband  is  head  of  the  wife  as 
Christ  is  Head  of  the  church,  (Eph. 
5  :  23.)  She  who  was  given  to  man 
from  his  own  side  as  part  of  himself, 
and  a  help  suited  for  him,  became 
his  immediate  tempter,  and  now  she 
is  to  be  "  the  weaker  vessel,"  and 
her  glory  is  to  be  in  her  dependence 
and  trustful  confidence.  This  ia 
thought  by  some  to  include  rather  a 
prediction  of  that  servile,  degraded 
condition  to  which  the  sex  should  be» 
reduced,  as  it  has  been  in  the  East. 
But,  doubtless,  it  looks  also  to  the 
altered  condition  of  things  in  which 
the  woman  was  to  be  reminded, 
by  her  secondary  position,  of  her 
primary  part  in  the  first  transgres- 
sion* Christianity  has  always  ele- 
vated the  female  sex,  but  the  Scrip- 
ture has  never  claimed  for  them  an 
equal  share  in  government. 

17.  Adam  is  now  sentenced  last, 
as  he  was  last  in  the  transgression 
Adam  is  cursed  for  yielding  to  the 
temptation,  and  is  not  excusable  be- 
cause tempted,  (James  1  :  13-15.) 
But  it  is  plain  that  not  only  he  but 
his  descendants  with  him  are  cursed. 
This  was  just  and  right  according  to 
that  constitution  by  which  all  the 
race  may  be  viewed  as  in  the  loins 
of  their  first  father.  But  as  it  waa 
only  constructively  their  personal  act, 
God  has  been  pleased  to  place  the 
sentence  of  the  race  on  the  ground 
of  a  legal  imputation,  accounting  it 
as  if  it  had  been  their  personal  acl^ 


13©  GENESIS.  [B.C.4103. 

IS  ^  ThornfT  also  and  thistles  shall  it  bring  forth  to  thee;  and 
•  thou  shalt  ea':  the  herb  of  the  field : 

19  ^'In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou 
return  unto  the  ground ;  for  out  of  it  wast  thou  taken  :  S  for  dust 
thou  at'tf  and  ^  unto  dust  shalt  thou  return. 


d  Job  31  :  40.      e  Ps.  104 :  14.     f  Eccl.  1  :  13  ;   2  Thess.  3 :  10.      g  ch.  2 ;  7.     h  Job  22 :  26 ; 
34 :  15 ;  Ps.  104  :  29 ;  Eccl.  3  :  20  •  12  :  7 ;  Rom.  5  :  12;  Heb.  9  :  27. 


and  this  in  connexion  with  the 
natural  constitution  by  which  they 
are  one  with  Adam.  And  so  over 
against  this  He  is  pleased  to  set  to 
the  account  of  all  believers  the  fin- 
ished work  of  Christ,  as  though  it 
were  personally  their  work.  And 
this,  in  connexion  with  that  spiritual 
constitution  by  which  they  are  made 
one  with  Christ.  *|[  Hast  heark- 
ened. Adam's  excuse  is  here  refer- 
red to,  and  shown  to  be  vain.  He  is 
condemned  because  he  hearkened  to 
her  voice  instead  of  to  the  voice  of 
God.  "[[  Cursed  (is)  the  ground  for 
thy  sake.  A  great  change  passed 
upon  the  earth.  No  longer  was 
Adam  to  till  a  Paradise.  The  curse 
upon  the  ground  really  fell  upon  him, 
(vs.  18,)  and  all  his  labor  and  toil 
were  to  remind  him  of  his  own  griev- 
ous fall.  He  was  doomed  now  to 
labor  and  sorrow.  Yet  this  curse  of 
labor  carried  in  it  also  an  element  of 
blessing  for  the  fallen  race — for  to 
man,  as  fallen,  idleness  and  indolence 
are  the  greatest  curse. 

18.  Thorns,  etc.  Heb.,  Thorn  and 
thistle,  (collectively.)  This  shall  be 
the  spontaneous  product  of  the 
earth.  T[  To  thee — instead  of  all  the 
fruits  of  Paradise,  (Heb.  6  :  8.)  And 
often  thy  greatest  toil  shall  get  only 
a  bare  subsistence.  ^  Thou  shalt 
eat  the  herb  of  the  field.  This  may 
be  understood  as  a  promise  that  the 
field  shall  nevertheless  yield  its 
herbs  for  his  food — or  as  part  of  the 
curse — that  he  shall  come  down  so 
low  as  to  eat  like  the  brutes  the 
herbage  of  the  field,  instead  of  all 
the  choice  fruits  of  Paradise. 

19.  In  the  sweat,  etc.  The  Divine 
constitution  in  this  fallen  state  is 
Ihat  men  shall  get  their  food  by  their 


toil.  So  said  the  apostles,  "  If  any 
would  not  work,  neither  should  he 
eat,"  (2  Thess.  3:10.)  But  labor 
though  compulsory  is  also  health- 
ful, and  gives  employment  to  the 
mind,  so  as  to  conduce  to  the  high- 
est happiness.  The  sleep  of  the  la^ 
boring  man  is  sweet,  (Eccl.  5 :  12.) 
And  a  blessing  is  pronounced  upon 
the  laborers  in  Christ's  cause,  for 
they  rest  from  their  labors,  and  their 
works  do  follow  them,  (Rev.  14 :  13.) 
Yet  this  sentence  includes  all  the 
sorrows  and  pains  and  sweating  toils 
to  which  men  are  subject  in  gaining 
a  livelihood.  And  it  is  meant  that 
our  daily  and  hourly  troubles  and 
hardships  and  privations  should  re- 
mind us  of  our  sin.  But  labor  ia 
honorable,  and  not  to  be  despised, 
now  under  the  gospel  of  Christ,  who 
made  labor  and  sorrow  sacred  and 
sweet,  and  turned  the  curse  into  a 
blessing.  This  applies  to  all  honest 
labor,  and  not  to  husbandry  alone. 
T[  Bread.  A  general  term  for  food. 
^  Till  thou  return.  Here  is  the  great 
leading  item  of  the  curse  —  death. 
And  all  along,  the  man,  in  his  daily 
labors,  is  returning  to  the  ground. 
He  has  become  mortal  by  sin,  and 
he  must  be  in  some  sense  a  laborer 
till  death.  Yet  death  itself,  though 
given  hen3  as  a  curse,  is  converted 
by  Christ  into  a  blessing  to  his  peo- 
pie.  So  he  bruises  Satan  in  the  very 
head.  Death  is  now  to  them  the 
only  avenue  to  eternal  life  and 
blessedness,  when  aU  these  labors 
shall  have  an  end.  It  is  only  tiU 
then.  Thus  death  becomes  our  most 
happy  exchange  of  worlds,  and  all 
that  are  Christ's  sleep  in  Jesus,  and 
he  guards  their  dust  as  precious. 
T[  For.    A  reason  is  assigned  why 


B.  C.  4102,J 


CHAPTER  in. 


127 


20  And  Adam  called  his  wife's  name  Eve,  because  she  was  the 
mother  of  all  living. 

21  Unto  Adam  also  and  to  his  wife  did  the  Lokd  God  make 
coats  of  skins,  and  clothed  them. 


the  body  is  to  return  to  the  ground, 
because  man  was  made  of  the  dust 
of  the  ground,  (Gen.  S':  7.)  Eccles.  12. 
Though  spiritual  and  eternal  death 
are  not  mentioned  here,  they  are  im- 
plied— in  aU  the  shame  and  fear  and 
remorse  and  falsehood.  It  is  plain 
that  if  Adam  had  not  sinned,  he  and 
the  race,  who  had  their  trial  in  him. 
Would  have  lived  forever,  (vs.  22.) 

Observe. — We  see  that  as  the 
race  was  in  Adam,  so  it  sinned  in 
him,  and  fell  with  him  in  his  first 
transgression.  It  is  not  a  condem- 
nation merely  for  Adam's  sin,  which 
we  suffer,  as  if  we  had  been  entirely 
without  implication  in  it,  but  we  are 
counted  as  having  acted  in  our  first 
father.  This  was  the  divine  consti- 
tution, and  infinitely  just  and  good. 
No  one  of  us  could  fairly  complain  of 
our  representative's  facilities  and  op- 
portunities in  this  probation  of  the 
race.  Who  shall  claim  that  he  him- 
self woidd  have  done  better,  or  would 
now  do  better,  standing  in  Adam's 
place,  than  Adam  did  for  him.  Some 
argue  that  the  death  denounced  as 
the  curse  of  sin  was  simply  physical 
death,  and  that  the  opposite,  namely, 
life,  undying  existence,  was  the  re- 
ward of  obedience  ;  and  that  accord- 
ingly the  wicked  are  to  be  annihilated. 
But  1,  annihilation  is  not  "everlast- 
ing punishment,"  which  the  wicked 
are  to  suffer.  It  is  rather  a  release 
from  punishment,  by  blotting  one 
out  of  existence.  It  is  the  cessation 
of  punishment  by  the  cessation  of 
existence.  2.  Life,  as  mere  existence, 
is  not  necessarily  a  reward,  for  the 
existence  may  be  miserable,  and  wiU 
be  if  it  have  in  it  no  spiritual  life,  as 
Bomething  higher  and  better  than  the 
physical  existence.  Hence  as  spirit- 
nal  life,  in  the  likeness  and  favor  of 
God,  is  the  reward  of  obedience,  so 
spiritual  death,  in  alienation  from 
G-od,  is  the  fruit  of  disobedience. 


§  16.  The  Fallen  Pair  Clothed 
— Driven  from  Paradise.  Ch. 
3:20-24. 

20.  The  first  act  of  Adam  under 
the  curse  is  here  recorded.  Here  we 
may  look  for  the  impression  made 
upon  him  by  the  curse.  It  speaks  of 
faith  and  hope.  He  had  already 
called  his  wife's  name  Isha — "wo- 
many  (ch.  2 :  24,)  to  designate  her 
relation  to  man.  Now  he  calls  her 
by  a  new  name,  expressive  of  her 
new  relation  as  just  revealed  in  the 
promise.  He  calls  her  name  jrih 
(Havah)  Eve  (Gr.  life)  and  the  rea- 
son is  assigned,  whether  by  Moses  or 
by  Adam,  probably  the  latter,  &e- 
cause  she  was  the  mother  of  all  living. 
This  is  the  confession  of  Adam's 
faith  in  the  promised  seed  as  to 
come  through  Eve.  And  already 
Adam  saw  in  his  wife  the  divinely 
constituted  mother  of  the  living  seed, 
by  whom  the  victory  over  death  was 
to  be  achieved.  "  In  Him  was  life." 
"  I  am  the  Life,"  "  the  Resurrection 
and  the  Life,"  "  the  Bread  of  Life." 
"He  that  liveth  (after  death  over 
death,)  and  hath  the  keys  of  heU  and 
of  death,"  (Rev.  1 :  18.)  It  was  as 
yet  only  an  indistinct  conception  of 
the  promised  seed,  but  that  Eve 
should  be  the  mother  through  whom 
should  come  the  victorious  "  seed  of 
the  woman."  She  is  the  life-mother, 
the  mother  of  aU  living  ones.  The 
Pers.  and  Saad.  read,  "of  all  in- 
telligent beings."  But  rather,  of  aU 
the  living  ones,  in  the  spiritual  sense. 
And  however  indistinctly  Adam  may 
as  yet  have  comprehended  this,  in  its 
fulness,  the  name  expresses  his  faith 
in  the  great  Messianic  idea,  and  it 
stands  on  record  to  be  opened  in  its 
deeper  meaning  by  the  advancing 
light  of  the  Old  Testament  gospel. 

21.  Here  is  next  recorded  the  first 
act  of  God  towards  the  fallen  pair 


129 


GENESIS. 


[B.C.  4103 


22  ^  And  the  TiORD  God  said, »  Behold,  the  man  is  become  as 
one  of  us,  to  know  good  and  evil.  And  now,  lest  he  put  forth 
his  hand,  ^  and  take  also  of  the  tree  of  life  and  eat  and  live  for 
ever: 


i  ver.  8.    Like  Isa.  19 :  12,  and  4T ;  12, 13  ;  Jer.  22,  23.    k  ch.  2 :  9. 


Bince  their  sentence.  The  Lord  God 
made  coats  of  skins ;  literally,  gave 
coats.  The  term  means  commonly 
to  appoint,  ordain.  This  is  so  par-- 
ticularly  recorded  to  show  that  it  was 
by  divine  direction,  and  in  connex- 
ion with  the  events  just  narrated. 
It  can  scarcely  be  doubted  that  the 
skins  were  those  of  animals  appoint- 
ed for  sacrifice,  and  that  such  a  cov- 
ering was  to  signify  to  them  their 
need  of  the  propitiation  which  alone 
could  cover  sin,  and  take  away  shame, 
and  which  was  to  come  by  the  death 
of  the  Lamb  of  God — the  Prince  of 
Life.  Since  the  fall,  this  blood-shed- 
ding would  be  the  only  acceptable 
mode  of  sacrifice,  involving  faith  in 
the  great  sin  offering.  So  we  find 
Abel  bringing  his  animal  offering. 
And  there  is  no  record  of  the  first  in- 
stitution of  sacrifices,  if  not  here. 
And  nowhere  would  it  be  so  natural 
as  at  this  very  point.  Here  by  this 
appointment  of  animal  sacrifices, 
they  had  a  further  intimation  than 
before  of  the  plan  of  salvation,  and 
here  they  would  get  an  idea  of  the 
necessary  and  blessed  application  of 
the  benefits  to  themselves,  by  put- 
ting on  the  skins  as  clothing  to  cover 
their  nakedness.  So  Christ  invites, 
commands  us  to  buy  of  Him  white 
raiment,  that  we  may  be  clothed, 
etc.  Rev.  3 :  18.  The  charm  of  this 
too  is  that  it  is  God's  plan.  Christ 
is  the  Lamb  of  God.  God  clothed 
them,  Isa.  61 :  10. 

23.  Lo,  the  man  has  become.  Some 
take  this  to  mean,  *'  Behold,  the  man 
has  set  himself  up  as  God."  As  the 
tempter  wickedly  suggested  that  he 
should  be  as  God,  to  know  good  and 
evil,  this  is  what  man  aimed  at, 
and  became  at  heart.  Or,  the  Lord 
God  calls  attention  to  the  condition  of 
Adam  in  the  light  of  Satan's  false 


promise.  As  though  he  had  said, 
"  Lo,  see  what  man  has  now  attain- 
ed. This  is  the  sense  in  which  the 
man  has  become  as  one  of  us — to 
know  good  and  evil."  Or  it  is  a  con- 
trast here  drawn  with  his  unfallen 
estate:  Lo,  the  man  was  as  one  of 
us,  to  know  good  and  evil;  and  now 
lest,  etc.  These  are  the  commonly 
received  views  of  the  passage. 
This  verse  may  be  better  imder- 
stood  by  regarding  its  close  relation 
to  the  preceding.  Jehovah  had  just 
now  signified  to  the  fallen  pair  the 
method  of  His  grace,  by  vicarious 
blood-shedding,  and  clothing  with  the 
victim's  skin.  And  now,  upon  this 
significant  symbolical  transaction. 
He  regards  the  man  as  having  ac- 
cepted the  proffered  atonement,  and 
as  having  thus  become  an  heir  of 
the  promises.  Behold  the  man  cloth- 
ed, and  in  his  right  mind.  He  has 
indeed,  now  by  grace,  become  what 
Satan  falsely  promised  —  as  God. 
"Beloved,  now  are  we  the  sons  of 
God."  He  is  partaker  of  the  divine 
nature,"  and  has  put  on  the  new  man, 
which  is  "  renewed  in  knowledge,  after 
the  image  of  Him  that  created  him." 
Col.  3 :  10.  The  man  sees,  in  the 
slain  sacrifice,  the  expiation  promis 
ed  ;  and  in  the  clothing  of  skins,  he 
accepts  by  faith  the  sacrificial  pro- 
vision as  the  only  covering  for  his 
sins.  And  now  God,  in  His  Redemp- 
tive name,  Jehovah,  passes  upon  the 
repentant  and  believing  Adam  this 
verdict  of  acceptance. 

But  now,  in  this  new  estate,  under 
this  altered  dispensation  of  grace  in 
Christ  Jesus,  it  is  no  longer  allowed 
to  man  to  take  the  sacrament  ap- 
pointed under  the  economy  of  works. 
"  Lest  he  put  forth  his  hand  and  take 
of  the  tree  of  life,  and  eat  and  live  for- 
ever ;"  lest  he  seek  to  live  any  more 


B.  C.  4102.] 


CHAPTER  III. 


139 


23  Therefore  the  Loed  God  sent  him  forth  from  the  garden  of 
Edec,  ^  to  till  the  ground  from  whence  he  was  taken. 


Ich.  4:2,  and  9:  20. 


by  the  works  of  the  law,  instead  of 
by  the  bearing  of  faith ;  therefore, 
be  must  be  put  forth  from  that  nat- 
ural garden  of  Eden,  so  as  to  attain 
by  grace  through  faith  to  the  spirit- 
ual paradise  of  God  above,  (Rev. 
2 :  7.)  Thus  the  man  would  be  shut 
up  unto  the  faith — excluded  from  a 
system  of  salvation  by  works,  and 
made  to  feel  his  entire  dependence 
on  Him  who  is  "  the  Way  and  the 
Truth  and  the  Life."  But  this  is 
the  man  Adam  in  his  individual 
.  haracter,  and  no  longer  in  his  rep- 
rtf>entative  capacity.  Yet  all  by  the 
like  "fe,ith  may  live.  (See  Dr.  Gand- 
lish  and  McDonald.)  This  view  will 
be  more  apparent  if  we  consider,  1. 
The  connexion  in  which  this  lan- 
guage is  spoken,  not  immediately 
after  the  fall,  and  as  a  part  of  the 
sentence,  but  immediately  after  the 
clothing  of  skins,  and  as  part  of 
the  fruits  of  redemption.  2.  It  re- 
fers to  the  man  in  his  individual  ca- 
pacity, and  not  to  the  race.  3.  It  is 
followed  by  an  exclusion  from  the 
seal  of  the  covenant  of  works,  which 
is  now  supplanted  by  the  covenant 
of  grace.  4.  It  occurs  after  Adam 
gave  the  name  to  Eve,  which  signi- 
fied his  faith,  calling  her  the  mother 
of  all  living.  5.  It  is  said.  He  is  be- 
come as  one  of  us.  Here  is  the  coun- 
cil of  grace  at  the  new  creation,  as  at 
the  old  creation,  ch.  1,  bringing  to 
view  the  diflferent  pei-sons  in  the 
Godhead.  And  here  the  man  is  said 
to  have  become  as  one  of  us.  Alting 
understands  that  this  refers  to  the 
second  person  of  the  Godhead  and 
lunts  of  the  God-man,  and  of  the  like- 
ness to  Christ. 

It  was  therefore  a  most  gracious 
and  merciful  procedure  on  the  part 
of  God  to  drive  our  first  parents  from 
the  garden  of  Eden,  to  place  them 
beyond  the  reach  and  even  the  sight 
of  the  tree  of  life,  that  they  might 
therefore  feel  how  helpless  and  hope- 

6* 


less  was  their  condition,  except  for 
the  promise  of  the  Saviour ;  that  they 
might  be  shut  up  to  a  simple  reli- 
ance on  Him  as  the  only  way  to  re- 
cover the  life  they  had  forfeited,  and 
thus  look  longingly  for  the  promised 
seed  of  the  woman.  See  Gordon. 
As  Adam  had  forfeited  the  life  of 
which  this  tree  of  life  was  the  sign, 
he  had  forfeited  all  right  to  the  sa- 
cramental partaking  of  it,  and  was 
therefore  justly  excommunicated 
from  the  paradise.  The  Divine  ap- 
pointment had  been  that  life  immor- 
tal was  to  be  enjoyed  in  connexion 
with  the  partaking  of  this  tree  as 
the  symbol  and  sacramental  seal  of 
the  covenant :  and  here  is  simply 
God's  declaration  that  this  covenant 
has  been  broken  by  man,  and  this 
constitution  is  to  be  broken  up.  The 
church  in  Paradise  is  no  more.  It 
was  not  the  mere  eating  of  that  tree 
that  could  give  immortal  life,  for  it 
had  been  partaken  by  them,  and  yet 
death  had  ensued  by  sin.  God  would 
also  now  exclude  man  from  that 
which  might  be  a  vain  confidence  to 
him,  and  a  delusive  hope  iu  the  out- 
ward sign. 

23.  Therefore.  To  abolish  that 
original  constitution,  and  to  declare 
the  covenant  of  works  void  by  the 
fall  of  man,  the  Lord  Ood  cast  him 
out — sent  him  forth  from  the  garden 
of  Eden — {drove  him  out,  vs.  24,)  by 
force  —  however  reluctantly  they 
might  leave  it — to  till  tJie  ground. 
This  was  the  Divine  appointment, 
that  instead  of  tilling  the  rich  and 
fertile  garden  of  Paradise,  he  should 
by  hard  labor  till  the  ground  out- 
side of  the  garden  —  the  outside 
ground,  or  region  where  he  had  been 
created,  and  from  whence  he  was 
taken  to  be  placed  in  Paradise.  Ob- 
serve.— (1.)  There  was  mercy  evea 
in  this  expulsion  from  the  garden; 
for  living  forever  aow  ia  this  fallen 
estate  of  sin  and  misery  wf»uld  ha-ra 


130 


GENESIS. 


[B.  C.  4103 


2  4  So  he  drove  out  the  man :  and  he  placed  ™  at  the  east  of 
the  garden  of  Eden  "  cherubims,  and  a  flaming  sword  which 
turned  every  way,  to  keep  the  way  of  the  tree  of  Hfe. 


m  ch.  2 :  8.    n  Ps.  104 :  1 ;  Heb.  1 :  7. 


been  only  the  curse  of  Cain  infinitely- 
prolonged,  (ch.  4 :  15, 16.)  (2.)  Though 
the  fallen  pair  were  driven  out  from 
the  garden,  they  were  driven  out 
clothed — provided  with  the  clothing 
which  God  gave  them,  as  symbolical 
of  a  vicarious  righteousness. 

24.  So,  etc.  The  act  of  expulsion 
is  here  repeated.  ^  The  cherubim — 
{and  he  placed,  lit.,  caused  to  dwell  the 
cheruMm,  and  the  flaming  sword  un- 
folding itself  to  keep  the  way  of  the 
tree  of  life.)  This  word  is  found  nine- 
ty-one times  in  the  Old  Testament, 
chiefly  in  the  plural,  more  rarely  in 
the  singular.  Here  it  is  the  cherubim 
as  something  already  known,  though 
the  word  first  occurs  here.  The  use 
of  the  term  symbolically  would  im- 
ply the  existence  of  the  real  crea- 
tures; either  as  a  complex  person, 
or  perhaps  only  in  the  constituent 
ardmal  types  named.  From  the  use 
of  the  verb  shakan,  conveying  the 
idea  of  shekinah,  as  the  visible  mani- 
festation of  the  Divine  presence,  we 
understand  that  the  place  of  divine 
worship  was  shifted  from  within 
the  garden  to  the  outside.  But 
though  outside,  it  was  at  the  gate. 
Here  they  appear  as  mediating  be- 
tween the  tables  of  the  law  enclosed 
in  the  ark  and  the  shekinah,  or  visible 
presence  of  God  enthroned  above 
their  folded  wings.  This  would 
eeem  therefore  to  have  been  here  a 
symbol  of  the  Divine  human  pres- 
ence. These  may  have  been  living 
creatures,  or  glorious  symbolical 
forms.  To  Ezekiel  they  appeared 
only  in  vision.  As  regards  their 
form,  they  were  the  combination  of 
the  highest  orders  and  offices  of  life 
in  the  creation.  The  four  living 
creatures  in  a  complex  person — the 
lion,  the  ox,  the  eagle,  and  the  man 
in  one,  (Ezek.  1 :  10,)  as  types  of  the 
highest  animated  beings,  seem  to 
have  symbolized  the  Divine  attri- 


butes or  the  most  exalted  agencies 
in  combination  with  humanity.  lu 
this  wondrous,  complex  Person,  there- 
fore, would  be  dimly  shadowed  forth 
the  Ood-man — "  the  Lion  of  the  tribe 
of  Judah."  So  in  the  temple  God 
had  His  seat  between  the  cherubim. 
His  visible  presence  in  a  cloud  was 
seated  on  their  wings  over  the  mer- 
cy-seat. So  God  was  there  at  the 
gate  of  Eden  to  commune  with  fall, 
en  man  from  between  the  cherubim, 
the  symbols  of  His  incarnate  pres- 
ence. The  human  face,  among  those 
features  of  most  exalted  attributes, 
would  be  a  symbolic  representation 
to  man  of  the  glorious  coming  One, 
and  of  the  glory  to  which  man  should 
attain  through  Him.  In  the  visions 
of  John  we  find  a  further  develop- 
ment of  the  idea  belonging  to  these 
same  cherubic  forms.  The  four  liv- 
ing creatures,  unhappily  rendered, 
"  the  four  leasts,"  appear  in  the  heav- 
enly state  as  prominent  in  the  wor- 
ship, and  associated  with  the  four 
and  twenty  elders.  They  are  dis- 
tinct from  the  angels,  and  they  seem, 
along  with  the  elders,  to  represent 
that  highest  style  of  life  to  which 
the  redeemed  church  attains  in 
glory,  as  one  with  Christ,  Rev.  5 :  6- 
14;  7:11;  14;  3.  See  also  Exod. 
25:18;  26:1,31.  Num.  7:89.  Ps. 
80 :  1 ;  99 : 1 ;  18:10.  Ezek.  1:5; 
10 : 2.  1  Kings  6 :  23,  29,  35.  It  is 
now  established  that  composite  ani- 
mal forms,  such  as  the  cherubim  of 
Scripture,  and  what  was  probably  a 
traditional  imitation  of  them — the 
winged  human-headed  lions  and 
bulls  of  Nineveh,  and  the  sphinxes 
of  Egypt,  were  intended  to  repre- 
sent beings,  or  a  state  of  being,  in 
which  were  concentrated  all  the  pe- 
culiar qualities  and  excellencies 
which  distinguished  the  creatures 
entering  into  the  combination. — 
McDonald.  Creation  and  Fall,  p.  474. 


B.  C.  4103.] 


CHAPTER  IV. 


181 


CHAPTER    IV. 

ND  Adam  ^new  Eve  his  wife ;  and  she  conceived,  and  bare 
.  Cain,  and  said,  I  have  gotten  a  man  from  the  Loed. 


Accompanying  this  composite  being 
or  symbolic  form  was  tJie  flame  of  a 
eword  turning  itself  about — tlie  flash- 
ing of  a  brandished  sword — symbolic 
of  the  Divine  law ;  "  the  sword  of 
the  Spirit,  which  is  the  word  of 
God,"  actively  operating  as  it  was 
flashed  and  brandished  in  connexion 
with  this  complex,  personal  cheru- 
bic form.  This  whole  figure  would 
represent  therefore  the  personal  word 
along  with  the  written  word,  the  law 
along  with  the  gospel.  Mercy  and 
truth  met  together,  righteousness 
and  peace  kissing  each  other,  and 
operating  in  perfect  harmony,  to  keep 
the  icay  of  the  tree  of  life.  The  way 
of  life  was  hitherto  represented  by 
the  tree  of  life,  as  the  seal  of  the  cov- 
enant of  works.  That  covenant  hav- 
ing been  broken  by  man,  he  is  thrust 
out  from  the  application  of  this  seal, 
and  here  he  sees  access  to  it  debar- 
red by  this  glorious  cherubic  form, 
accompanied  with  a  flaming  sword. 
This,  however,  was  not  only  judicial, 
but  merciful.  This  was  God's  decla- 
ration, that  "  the  way  of  the  tree  of 
life  "  should  be  guarded  and  preserv- 
ed, not  forever  to  be  kept  from  man, 
but  to  be  kept  also  for  man  under 
the  guard  of  the  highest  offices,  and 
most  exalted  life.  This  conquering 
"  seed  of  the  woman  "  is  found  open- 
ing it  again  to  man,  and  excluding 
from  it  "  whosoever  loveth  and  mak- 
eth  a  lie,"  Rev.  22  :  14,  15.  Accord- 
ingly, we  find  the  "inheritance  in- 
corruptible and  undefiled,  reserved 
(preserved)  in  heaven  for  us  who  are 
kept  (as  with  a  military  guard)  by 
the  power  of  God  through  faith  unto 
salvation,  ready  to  be  revealed  in  the 
last  time,"  (1  Pet.  1 : 5.)  And  so  we 
find  the  tree  of  life  again  exhibited 
in  the  midst  of  the  paradise  of  God, 
(Rev.  2:7;  22  ;  2.)  "  And  there  shaU 
be  no  more  curse."  "To  him  that 
overcometh  will  I  give  to  eat  of  the 


tree  of  life."  "  Blessed  are  they  that 
do  His  commandments,  that  they 
may  have  right  to  the  tree  of  life," 
Rev.  22 :  14. 

Observe. — 1.  There  is  no  hint  in 
this  only  primitive  history  of  oui 
race,  that  different  portions  of  the 
human  family  proceeded  from  differ- 
ent pairs  of  progenitors,  but  there  is 
all  along  the  clearest  presumj^tion  of 
only  a  single  pair — Adam  and  Eve, 
from  whom  all  mankind  have  de- 
scended. 

2.  The  church  of  God  already  exist- 
ed in  the  family  of  Adam,  and  pub- 
lic worship  was  required  and  per- 
formed at  an  appointed  place,  and 
with  appointed  observances. 

3.  It  is  plain  from  the  record  that 
Adam  was  constituted  the  covenant 
head  of  the  human  family,  and  by 
this  Divine  arrangement,  acted  under 
that  covenant  for  his  posterity  also. 
And  this  is  the  more  fitting,  from  the 
fact  that  he  was  the  natural  head  of 
the  race,  and  that  they  were  in  him, 
as  being  in  his  loins.  This  judicial 
constitution  was  not  arbitrary,  but 
had  its  basis  in  the  natural  constitu- 
tion, which  was  itself  according  to 
the  sovereign  plan  of  God. 

4.  The  fall  of  man  had  been  eter- 
nally foreknown  to  God,  and  the 
provision  for  his  redemption  had 
been  made  from  eternity,  (Eph.  1 :  4,) 
Therefore  God  created  man  in  order 
to  display  all  His  moral  attributes, 
and  to  show  His  grace  and  truth  in 
the  second  Adam. 

CHAPTER  rV. 

§  17.  The  two  Classes  of  Men 
— Cain  and  Abel  —  Sacrifice 
AND  MURDJIR.     Ch.  4  : 1-16. 

Here  occurs  the  history  of  two 
sons  of  Adam.  Each  representing  a 
class  of  men  ever  since  in  the  world. 


GENESIS. 


[B.  C.  4103 


2  And  she  again  bare  his  brother  Abel.    And  Abel  was 
keeper  of  sheep,  but  Cain  was  *  a  tiller  of  the  ground. 

a  ch.  3  :  23 ;  9  :  20. 


Two  opposite  principles  and  tenden- 
cies are  here  exhibited  at  the  out- 
set of  our  fallen  history.  The  ques- 
tion is  still,  as  at  the  Fall,  between 
faith  and  self-sufBciency — God's  plan 
or  man's. 

1.  The  birth  of  Cain  and  Abel 
probably  occurred  soon  after  the 
Fall.  These  births  have  their  high- 
est importance  from  the  promise  of 
'the  woman's  seed,"  who  was  to 
conquer  the  serpent.  This  is  the 
first  step  in  that  lineal  descent  by 
which  Christ  was  to  come.  All  the 
genealogies,  henceforth  so  minutely 
recorded,  are  important  as  tracing 
the  lineage  of  Christ.  The  whole  Old 
Testament  history  is  but  an  introduc- 
tion to  the  history  of  the  Incarnation 
of  the  Son  of  God.  Luke,  therefore, 
traces  the  genealogy  of  Jesus  up  to 
Adam,  (Luke,  ch.  1.)  All  the  hopes 
of  the  first  pair  being  now  based 
upon  their  promised  seed,  it  could 
scarcely  be  wondered  at  that  Ei^e 
regards  the  birth  of  her  first-born  in 
this  light.  The  name  Cain  indicates 
this,  meaning  possession.  And  this, 
in  connexion  with  her  remark  at  his 
birth,  seems  to  be  a  kind  of  joyful 
*  Eureka  "  of  this  first  mother  over 
her  first  born.  ^  I  have  gotten  (pos- 
sess,) a  man  Jehovah.  The  name 
"  Jehovah,"  as  we  have  seen,  is  the 
redemptive  name  of  God — that  in 
which  He  displays  Himself  as  the 
Coming  One — He  who  shall  be.  And 
here  Eve,  the  life-mother,  says,  "  I 
have  gotten  a  man,  the  Coming 
One," — "  the  seed  of  the  woman  " 
promised  as  the  Deliverer,  This 
was  her  natural  confidence  that  she 
had,  in  the  person  of  this  male  first 
born,  acquired  the  object  of  her 
faith  and  hope.  So  Ps.  Jon  reads, 
'  I  have  gotten  a  man,  the  angel  of 
Jehovah."  Syr.,  A  man  Jehovah. 
Others  read  it,  a  man  from  or  with 
Jehovah.    So  KeU.  .  The  Heb.  parti- 


cle before  "  Jehovah  "  is  the  same  aa 
before  "  Cain,"  and  is  the  sign  of  the 
objective  case.  It  is  objected  by 
Bathe  that  if  she  knew  that  the 
Messiah  must  be  Jehovah,  how  could 
she  think  that  Cain  was  the  Messiah, 
when  she  knew  him  to  be  the  off- 
spring of  Adam."  But  it  was  as  the 
seed  of  the  woman  that  she  looked 
for  the  glorious  Coming  One — and 
here  is  the  first  instance  in  which 
the  name  "  Jehovah  "  is  used  alone 
by  any  of  that  time.  Moses  first 
uses  it  in  the  history  in  connexion 
with  Elohim  in  ch.  2  :  4.  As  Eve 
here  first  used  the  name  she  meant 
only  the  Coming  One,  who  was  to  be 
the  woman's  seed,  without  under- 
standing the  name  as  Moses  did,  and 
as  we  now  do,  in  its  application  to 
God  alone.  But  God,  it  would 
appear  afterwards,  was  graciously 
pleased  to  apply  the  name  to  Him- 
self— the  name  by  which  the  com- 
ing  Deliverer  had  been  previously 
known — thus  further  disclosing  the 
great  truth  that  the  conqueror  of  the 
serpent  would  be  a  Divine  Person- 
age,  and  no  ordinary  descendant  of 
Adam.  God  would  then  be  known 
not  only  as  Elohim,  but  as  Jehovah- 
Elohim — the  Redeemer  God.  "  Then, 
also,  men  began  (in  the  days  of 
Enos,)  to  call  upon  the  name  of  Je- 
hovah." 

2.  And  she  again  hare.  Lit.,  And 
she  added  to  hear  his  hrother  Ahel. 
It  is  commonly  inferred  from  the 
phraseology  here  that  these  were 
twins.  The  name  Ahel  is  significant 
also,  meaning  vanity.  It  may  bo 
supposed,  however,  with  Kurtz,  that 
she  soon  became  aware  of  her  error, 
and  called  her  second  son  Ahel — 
"  vanity,"  on  this  account.  Or  the 
name  may  have  been  Divinely  or- 
dered as  an  incidental  prediction  of 
the  vanity  of  her  fond  maternal 
hopes,  as  to  be  developp4  i?i  the  JjU 


B.  C  8975.] 


CHAPTER  rv. 


13d 


3  And  in  process  of  time  it  came  to  pass,  that  Cain  brought 
b  of  the  fruit  of  the  ground  an  offering  unto  the  Loed. 

4  And  Abel,  he  also  brought  of  ^  the  firstlings  of  his  flock, 
and  of  the  fat  thereof.  And  the  Loed  had  ^  respect  unto  Abel, 
and  to  his  offerino^ : 


b  Num.  18  :  12.     c  Num.  18  :  17  ;  Prov. 


d  Heb.  11  : 4. 


tory.  Others  tMnk  the  name  was 
suggested  by  her  sense  of  their  fall- 
en condition,  and  of  the  misery  she 
had  entailed  upon  her  offspring. 
^  Keeper  of  sheep.  lAi.,  feeder  of  a 
flock — (sheep  and  goats.)  The  re- 
spective occupations  of  these  brothers 
in  after  life  are  now  mentioned,  as 
bearing  on  the  after  history.  The 
race  was  not  first  in  a  savage  state, 
and  only  afterwards  gradually  civil- 
ized. They  were  first  in  this  state 
of  civilization  in  which  such  dis- 
tinct and  honorable  callings  are 
pursued.  The  first  occupation  by 
which  the  godly  man  is  here  distin- 
guished from  the  ungodly,  is  that  of 
a  shepherd.  Who  can  fail  to  think 
of  "  the  Good  Shepherd,"  as  already 
typifying  Himself  in  history.  His 
calling  seems  to  have  had  an  effect 
in  shaping  his  conduct.  Cain  was  a 
"tiller  of  the  ground," — a  husband- 
man. It  was  no  fault  of  his  occupa- 
tion that  Cain  took  so  opposite  a 
course  from  Abel. 

3.  In  process  of  time.  Lit.,  at  the 
end  of  the  days.  It  is  doubted 
whether  this  refers  to  the  end  of  the 
week  or  of  the  year — to  the  Sabbath, 
or  to  the  time  of  ingathering.  More 
likely  this  phrase  denotes  the  Sab- 
bath— which  was  then  the  seventh 
day — tJie  end  of  the  week  days.  And 
as  it  is  plain  that  the  Sabbath  was 
observed  as  holy  time  since  its  for- 
mal institution  by  God  in  Paradise, 
it  was  doubtless  kept  holy  by  such 
appointments  of  worship  as  would 
distinguish  the  day.  All  the  nations 
of  antiquity  have  agreed  without 
exception,  in  the  use  of  sacrifices  as 
a  mode  of  worship.  And  it  is  clearly 
traceable  to  this  original  appoint- 
ment of  God.  It  continued  four 
thousand  years  to  be  the  chief  cen- 
6* 


tral  feature  of  all  Divine  worship. 
It  was  the  problem  of  ages,  the  full 
solution  of  which  was  not  reached 
till  its  goal  was  attained  in  the  ful- 
ness of  the  time,  on  Calvary.  ^  Cain 
brought.  There  was  a  vital  differ- 
ence in  the  material  of  these  offer- 
ings as  presented  by  Cain  and  Abel. 
Here  was  already  the  very  distinc- 
tion afterwards  made  in  the  Levit- 
ical  service.  The  bloody  sacrifice 
had  always  in  it  the  idea  of  death, 
as  the  desert  of  sin — and  this  pro- 
vision of  an  animal  as  a  substitute, 
carried  with  it  the  idea  of  a  vica- 
rious death,  as  required  for  atone- 
ment. But  there  was,  also,  an  offer- 
ing, or  oblations,(lit.  minhhah,)  which 
was  unbloody — made  of  flour  or 
meal,  and  called  meat  offering, 
though  properly  a  meal  offering. 
This  was  usually  a  thank  offering — 
and  was  also  appointed  to  be  offered 
along  with  bloody  offerings.  Cain 
would  naturally  enough  bring  this 
kind  if  he  had  had  no  direction. 
But  in  the  nature  of  the  case  it  is 
plain  that  the  animal  sacrifice  was 
ai^pointed  by  God  as  indispensable — 
whether  with  or  without  the  other. 
So  we  find  it  in  the  Law  afterwards, 
(Levit.  2  : 1,  4,  7.)  Here  is  the  blood 
of  "  the  Lamb  slain  from  the  foun- 
dation of  the  world,"  (Rev.  13  :  8. 

4.  Accordingly  we  find  Abel  bring- 
ing a  bloody  sacrifice.  This  was  his 
confession  of  faith — that  "without 
shedding  of  blood  is  no  remission," 
His  faith  led  him  to  bring  this  kind 
of  offering — and  his  faith  accompa- 
nying the  act  also,  made  the  offering 
acceptable.  So  Paul  declares,  (Heb. 
11  :  3,  4,)  "By  f?ith  Abel  offered  unto 
God  a  more  acceptable  (lit.,  a  fuller) 
sacrifice  (more  of  a  sacrifice)  than 
CaiQ,"     i  Of  the  firstlinys.     Th- 


134 


GENESIS. 


[B.  C.  8975 


5  But  unto  Cain,  and  to  his  offering,  he  had  not  respect.    And 
Cain  was  very  wroth,  ®  and  his  countenance  fell. 

6  And  the  Lord  said  unto  Cain,  Why  art  thou  wroth  ?   and 
why  is  thy  countenance  fallen  ? 

e  ch.  31 :  2. 


first-born  and  unblemislied — first  and 
best.  This  is  in  the  spirit  of  the 
Divine  command  and  runs  through 
the  law  of  Moses,  (Exod.  13  :  12  ; 
Dent.  13  :  6.)  T[  And  the  fat.  The 
cream  of  the  matter  God  claims — 
lit.,  the  fatness  of  them.  In  the  law 
it  was  "  the  fat  of  the  inwards," — 
representing  the  best  affections,  Ex- 
odus 29  :  13.  It  would  seem  alto- 
gether probable  that  these  offerings 
were  presented  before  the  cherubic 
form  at  the  gate  of  Eden, — and  that 
this  was  "  the  presence  of  the  Lord  " 
from  which  Cain  afterwards  "  icent 
out,"  (vs.  16.)  It  is  also  probable 
that  tjiese  brothers  had  been  used  to 
bring  their  offerings,  as  divinely  ap- 
pointed ;  but  that  now  Cain  departs 
from  the  prescribed  method  and 
from  his  own  custom — and  acts  the 
apostate — unless  we  understand  that 
this  was  their  first  offering — at  ma- 
ture age.  Cain  incurred,  also,  special 
guilt  as  being  the  eldest — the  first- 
born son.  Observe. — Here  already 
in  the  second  generation  we  find  divi- 
sion of  labor,  and  the  rights  of  per- 
sonal property.  ^  Had  respect.  Lit., 
looked  to — approvingly.  (Ar.,  accept- 
ed.) Paul  declares  that  God  testified 
of  Ids  (Abel's)  gifts,  (offerings,)  Heb. 
11:4.  How  this  testimony  was  given 
we  do  not  know.  In  other  cases  it 
was  by  fire  from  heaven  sent  down 
to  consume  the  offering,  (1  Kings 
18  :  38.)  So  it  may  have  been  here. 
By  means  of  it,  his  sacrifice,  offered 
in  faith,  Abel  obtained  loitness  (was 
witnessed  to,)  that  he  was  righteous, 
(justified,)  Heb.  11  :  4.  It  is  the  faith 
of  Abel  that  Paul  celebrates.  And 
the  faith  was  a  faith  in  that  which 
the  sacrifice  set  forth — a  faith  in  the 
vicarious  sacrifice  that  was  repre- 
sented there  as  indispensable  for  rec- 
ODcilation    of   God    and    man.      It 


seems  most  probable  that  the  flame 
from  the  Shekinah  may  have  darted 
out  so  as  to  consume  the  offering  of 
Abel — signifying  that  the  justice  of 
God  was  satisfied  in  that  which  the 
bloody  offering  symbolized. 

5.  But  unto  Cain,  etc.  This  ele- 
ment of  blood-shedding  was  that 
which  Cain's  sacrifice  lacked,  and  his 
choice  of  such  a  bloodless  offering, 
against  the  Divine  requirement,  was 
his  open  profession  that  blood-shed- 
ding was  not  requisite,  at  least  for 
him.  Of  course  he  lacked  the  faith 
in  the  coming  sacrifice,  which  was 
indispensable  to  righteousness.  He 
professed  no  sense  of  sin's  deadly 
nature  and  deserts,  and  no  faith  in 
the  Divine  provision  as  the  only 
mode  of  reconciliation.  He  set  up 
his  own  plan  against  God's — his  own 
reason-  against  faith — and,  of  course, 
he  found  no  room  in  his  system  for 
the  gospel  of  the  Old  Testament. 
It  was  not  that  Cain's  sacrifice  was 
less  costly  than  Abel's  that  it  was 
incomplete — but  that  it  lacked  the 
essential  element  oi  faith — both  as 
to  the  matter  and  as  to  the  manner. 
^  Very  wroth.  Lit.,  It  was  kindled 
to  Cain.  As  we  say — his  anger  was 
kindled.  He  was  angry  against 
God  and  against  his  brother,  as  the 
friend  of  God.  "  Thus  Cain,  the 
first-born  of  the  fall,  exhibits  the 
first  fruits  of  his  parent's  disobedi- 
ence in  the  arrogancy  and  self-suffi- 
ciency of  reason  rejecting  the  aids 
of  revelation,  because  they  fall  not 
in  with  its  apprehension  of  right." — 
Magee.  And  from  this  proud  rejec- 
tion of  the  Divine  provision,  he  went 
on  to  harbor  enmity  and  malice, 
leading  to  revenge  and  murder. 
"  Of  sin  because  they  believe  not  on 
me,"  (John  16  : 9.)  T[  His  counte- 
nance fell.    He  became  mori^se  and 


B.C  3975.] 


CHAPTER  IV. 


185 


1  If  thoa  doest  well,  shalt  thou  not  be  accepted  ?  and  if  thou 
doest  not  Av^ell,  sin  lieth  at  the  door.  And  unto  thee  shall  be  his 
desire,  and  thou  shalt  rule  over  him. 


Burly  in  his  expression,  carrying  in 
his  very  face  the  ill-humor  that  was 
rankling  in  his  bosom. 

6.  Jehovah,  though  well  knowing 
the  evil  spirit  in  Cain's  bosom,  stoops 
to  expostulate  with  him — most  ten- 
derly urging  upon  the  poor,  soured 
spirit,  the  only  provision — and  press- 
ing the  grace  upon  his  acceptance  as 
though  it  were  a  merchant  urging 
his  wares.  "  I  counsel  thee  to  buy 
of  me." 

7.  The  Divine  expostulation  refers 
to  the  unreasonableness  of  his  anger 
— and  sets  forth  the  case  in  its  true 
light.  ^  If  thou  doest  icell.  Lit., 
If  thou  shalt  do  good — is  there  not 
lifting  up — acceptance — the  same  as 
with  Abel,  or,  the  excellency,  (i.  e.,  the 
birthright  above  Abel  which  Cain 
had  by  birth  as  the  elder,  but  which 
he  felt  that  he  had  now  lost,) — and 
if  thou  shalt  not  do  good,  sin  (a  sin 
offering)  is  crouching  at  the  gate.  As 
much  as  to  say,  the  great  principle 
of  the  Divine  administration  is  holy, 
and  just,  and  good.  There  is  accept- 
ance to  the  well  doer,  or,  as  between 
yourselves,  birth-right  privilege  to 
you.  If  you  will  stand  upon  your 
own  merit,  as  you  propose,  in  reject- 
ing the  sin  offering — then  do  good 
and  live — ^keep  the  law  and  stand  if 
you  can,  upon  your  spotless  inno- 
cence, (Rom.  10  : 5.)  But  if  thou 
shalt  not  do  good  (this  is  the  law,)  a 
sin  offering  is  crouching  at  the  gate — 
at  the  gate  of  Eden — the  sanctuary 
— in  presence  of  the  Shekinah  there 
is  the  provision  for  a  sacrificial  offer- 
ing. The  verbs  here  are  in  the 
future — the  form  for  the  declaration 
of  the  law.  The  meaning  of  the 
latter  clause  is,  that  if  Cain  would 
own  himself  to  be  a  sinner,  and 
stand  on  the  plan  of  grace,  there  was 
a  provision  in  the  animal  sacrifice 
for  that  very  purpose,  testifying  of 
the  desert  of  sin,  and  of  the  need  of 
blood-shedding     for    reconciliation. 


To  understand  it  as  some  do,  "  If 
thou  doest  not  well,  sin  lieth  at  tho 
door," — is  nearly,  if  not  quite  a  tau- 
tology. "  If  thou  sinnest,  sin  is 
chargeable  against  you."  The  term 
here  used  (hattach,)  is  the  Levitical 
term  for  sin  offering,  and  so,  also, 
Hos.  4 :  8,  and  in  the  New  Testament 
the  term  "  sin  "  is  sometimes  so  used, 
2  Cor.  5  :  21  ;  Heb.  9  :  28.  The  term 
rendered  "  lieth  "  is  more  properly 
rendered  "  croucheth,"  and  is  used  of 
animals  lying  down,  and  the  partici- 
ple here  in  the  masculine  belongs  to 
the  animal  referred  to  by  the  femi- 
nine noun,  according  to  the  Hebrew 
custom.  Whereas  in  places  where 
the  noun  is  used  to  mean  sin,  the 
verbal  form  is  in  the  feminine,  di- 
rectly agreeing  with  it.  The  nature 
of  the  transaction  is  fully  set  forth 
by  Paul  in  the  Hebrews,  (ch.  11 :  4.) 
It  was  by  faith  that  Abel  offered  a 
more  acceptable  sacrifice  (a  fuller, 
more  complete  sacrifice,)  than  Cain. 
Faith  led  him  to  bring  a  bloody 
sacrifice — as  a  sacramental  memorial 
of  the  blood-shedding  to  come — and 
faith  in  that  which  his  offering  sym- 
bolized made  it  acceptable  to  God — 
"for  without  faith  it  is  impossible 
to  please  Him,"  (Heb.  11  :  6,)  and 
"  whatsoever  is  not  of  faith  is  sin," 
(Rom.  14 :  23.)  •[[  And  unto  thee,  etc. 
This  clause  evidently  refers  to  the 
ill-feeling  of  Cain  against  his  brother 
— on  account  of  Abel's  acceptance  in 
preference  to  himself.  And  in  an- 
swer to  the  inquiry  about  the  cause 
of  his  anger,  it  suggests  this  relief 
from  the  difl&culty.  By  the  sin-offer- 
ing provided,  you  may  be  restored 
to  your  forfeited  birthright  relation, 
and  thus  his  desire  shall  he  unto  thee, 
and  thou  shalt  rule  oxer  him.  This 
language  "  Jiis  desire  shall  he  unto 
thee,"  expresses  subjection  and  de- 
pendence, and  as  we  have  seen,  (see 
notes,  3:16,)  it  might  be  paraphrased, 
He  shall  look  up  to  thee,  as  his  head. 


136 


GENESIS. 


[B.  C.  3975 


3  And  Cain  talked  with  Abel  his  brother ;  and  it  came  to  pass 
"when  they  were  in  the  field,  that  Cain  rose  up  against  Abel  his 
brother,  and  ^  slew  him. 

f  Matt.  23  :  35 ;  1  John  3  :  12  ;  Jude  11. 


etc.  The  sense  given  to  this  passage 
by  many  is,  "  If  thou  doest  not  well, 
sin  is  crouching  (lion-like  is  lurking) 
at  the  door — and  to  thee  is  its  (his) 
desire,  (i.  e.,  it  (he)  wishes  to  over- 
come you,  1  Peter  5  :  8,)  but  thou 
shouldst  overcome  it."  See  Magee, 
on  the  Atonement,  No.  65,  p.  384. 
The  Septuagint  reads  it,  "  Though 
you  may  have  rightly  offered,  yet, 
if  you  have  not  rightly  divided,  have 
you  not  sinned?  Be  at  rest.  To 
you  shall  he  submit  himself,  and  you 
shall  rule  over  him."  Some  under- 
stand the  passage  as  explanatory  of 
the  foregoing  transaction.  Others 
understand  it  as  pointing  Cain  to  the 
provision  yet  witliin  his  reach.  But 
the  former  may  include  also  the  lat- 
ter, Gandlish  understands  the  allu- 
sion to  Adam's  relation  to  Eve,  (Gen. 
3 :  16,)  as  expressed  in  the  clause, 
"Unto  thee  shall  be  his  desire," 
thus,  namely,  that  like  the  hus- 
band's command  over  the  wife  is  the 
believer's  command  over  sin.  It 
shall  no  longer  have  dominion  over 
you,  but  shall  be  in  subjection — as 
Eve  to  Adam.— (Vol.  I.,  p.  140,  note.) 
Dr.  Murphy,  in  his  recent  commen- 
tary, understands  this  to  be  all  in 
the  tone  of  warning,  "  Sin  lieth  at 
the  door," — sin  past  in  its  guilt — sin 
present  in  its  despair — and  above  all, 
sin  future  as  the  growing  habit  of  a 
soul  that  persists  in  an  evil  temper, 
and  goes  on  from  worse  to  worse. 
So  that  sin  is  represented  as  await- 
ing him  at  the  door  like  a  crouching 
slave  to  do  the  bidding  of  his  mas- 
ter. "  And  unto  thee  shall  be  his 
desire,"  etc.,  would  then  mean,  the 
entire  submission  and  service  of  sin 
will  be  yielded  to  thee  as  thy  wil- 
ling slave.  Or,  if  the  reference  be 
to  Abel,  then  he  understands  it — his 
(Abel's)  desire  and  forced  compliance 
will  be  yielded  unto  thee,  and  thou 


wilt  rule  over  him  with  a  rigor  and 
a  violence  that  will  terminate  in  hia 
murder.  But  this  would  confound 
the  mastery  of  sin  with  the  slavery 
of  sin,  and  is  based  on  a  misan- 
derstanding  of  the  passage,  ch. 
3  :  16.  (See  Notes.)  Keil  under- 
stands it  that  the  allusion  is  to  the 
serpent.  Sin  is  here  personified 
as  a  crouching  animal  seeking  to  de- 
vour, (a  roaring  lion,  crouching  at 
his  door,)  1  Peter  5 : 8.  But  by 
restraining  his  wrath,  sin  should  be 
brought  into  subjection,  and  he 
should  get  the  mastery  of  the  mon- 
ster. 

8.  And  Cain  talked,  etc.  Lit.,  And 
Cain  said  to  Abel.  It  is  not  the 
common  phrase  of  speaking  (V,) 
to  any  one,  as  next  clause,  vs.  9,  vs. 
13,  ch.  3  :  14.  The  preposition  here 
(V»)  conveys  the  idea  of  against. 
What  he  said  is  not  here  recorded. 
Some  have  understood  it  as  denoting 
a  general  fraternal  talk.  Others, 
that  he  told  Abel  what  God  had 
said — {"said  it  to  Abel.")  Others 
supply  certain  words  as,  "  Let  us  go 
into  the  fields,"  which  is  mere  con- 
jecture. The  record  is  brief,  and  it 
matters  not  what  he  said.  The 
omision  would  seem  to  be  designed 
to  point  attention  to  what  he  did, 
'diz.,  that  he  entered  into  conversa- 
tion with  his  brother,  against  whom 
he  felt  such  enmity,  and  the  idea  is 
conveyed  by  this  brief  record,  that 
what  he  said  led  on  to  slaying  his 
brother.  See  1  John  3  :  13  ;  2  Sam. 
20  : 9,  10.  ^  And  it  came  to  pass 
lohen  they  were  in  the  field.  Most 
suppose  that  Cain  had  f signed  kind 
feeling,  to  put  Abel  off  his  guard  till 
a  convenient  time  and  p]  ace  should 
occur  for  the  murder.  But  it  would 
seem  that  he  spake  reprovingly,  (see 
below.)    The  root  of  his  enmity  wjifl 


B.  C.  3975.] 


CHAPTEB  IV. 


137 


unto  Cain, 
know   not: 


s  Where  is  Abel  thy 
Am   I   my   brother's 


9  1"  And  the  Lord  said 
brother  ?  And  he  said,  ^  I 
keeper  ? 

10  And  he   said.  What  hast  thou   done?  the  voice  of  thy 
brother's  l)lood  i  crieth  unto  me  from  the  ground. 

g  Ps.  9  :  12.     h  John  8  :  44.     i  Heb.  12  :  24 ;  Rev.  6  :  10. 


his  brother's  purity,  in  contrast  with 
his  own  sin  and  shame.  "  Because 
his  own  works  were  evil,  and  his 
brother's  righteous,"  1  John  3  :  12. 
Oecolampadius  remarks  that  "  when 
the  Divine  counsel  has  profited  noth- 
ing, matters  commonly  grow  worse," 
^  liose  up  against.  The  preposition 
here  is  the  same  used  in  the  pre- 
ceding clause — and  Cain  spake  to 
(against,) — and  is  in  this  context  sev- 
eral times  used  and  to  the  like  effect 
— as  in  vs.  9,  where  Jehovah  speaks 
to  Cain  after  the  murder — and  in  vs. 
13,  where  Cain  replies  complainingly 
to  God,  and  in  ch.  3  :  14,  where  in- 
troducing the  language  to  the  ser- 
pent, it  is  "  God  said  to  (against)  the 
serpent."  So  ch.  3  : 2,  4.  1"  Ms 
brother.  So  much  the  more  cruel 
and  criminal  that  it  was  "  his  Irroth- 
er  "  whom  he  slew.  Observe. — (1.) 
Here  occurs  the  first  death,  showing 
the  terrible  consequence  of  the  curse, 
not  only  in  the  death  of  the  body, 
(Abel's,)  but  what  is  worse,  in  the 
death  of  the  soul,  (Cain's.)  (2.)  One 
Bin  against  God  leads  to  other  sins 
against  Him.  "  Evil  men  and  sedu- 
cers wax  worse  and  worse,"  (2  Tim. 
3  :  13.)  How  long  Cain  harbored  this 
enmity  against  Abel  we  do  not 
know.  He  never  lost  the  grudge 
which  kept  rankling  in  his  bosom 
tiU  he  did  the  deed.  As  human 
death  was  imknown  till  then,  he 
could  not  have  known  to  what  an 
awful  issue  his  enmity  would  lead. 
How  must  he  have  been  shocked  to 
witness  the  result  of  his  rage.  So, 
"sin  when  it  is  finished  bringeth 
forth  death,"  (James  1  :  15.)  It  is 
inierred  from  ch.  4  :  25,  that  this 
murder  must  have  occurred  nearly 
one  hundred  and  thirty  years  after 
Adam's  creation,  and  just  before  the 


birth  of  Seth — when  Adam  must 
have  had  a  large  number  of  descend- 
ants. 

9.  As  in  the  case  of  his  fallen  father 
so  here,  the  criminal  is  addressed 
by  God  in  terms  of  searching  in- 
quiry. ^  Where  is  Abel  thy  brother  ? 
This  is  the  very  point.  "  Thy  broth- 
er  "  is  the  emphatic  part.  "  Where 
is  he  f"  God  asks  not  for  informa- 
tion, but  to  bring  Cain  to  see  his 
awful  wickedness,  and  to  confess  his 
sin  and  shame.  Cain  had  thought  to 
be  rid  of  the  presence  of  his  enemy. 
But  he  had  forgotten  the  presence 
of  God  which  now  he  cannot  escape, 
and  which  is  the  presence  of  infinite 
goodness,  infinitely  terrible  to  the 
sinner.  ^  I  know  not.  First  of  all, 
he  stoutly  lies  unto  God.  This  is 
the  impulse  of  sin  to  grow  bold  and 
hope  to  escape  by  further  and  bolder 
sin — especially  to  conceal  crime  by 
lying.     So    did    his    father    Adam. 

\  \  Am  I,  etc.  The  next  step  is  to 
,  charge  God  foolishly  as  if  He  asked 
of  him  something  unreasonable,  or 
laid  upon  him  a  responsibility  not 
his  own.  As  much  as  to  say,  "  You 
have  no  right  to  demand  of  me  an 
account  of  my  brother.  I  know  not 
where  he  is — and  I  should  not  be 
required  to  know."  This  is  both 
falsifying  and  finding  fault  with  God. 
"  Hence  it  appears  how  great  is  i  ■> 
depravity  of  the  human  mind  ;  since 
when  convicted  and  condemned  by 
our  ownn^onscience,  we  still  do  not 
cease  either  to  mock  or  to  rage 
against  our  Judge." — Calvin.  God 
has  a  right  to  demand  of  us  this 
sort  of  brother's  keeping — neither  to 
do  violence  nor  to  allow  it  to  be 
done — the  first  on  the  score  of  jus- 
tice, the  second  on  the  score  of  love. 

10.  If  Cain  yet  hoped  that  God 


138 


GENESIS. 


[B.  C  397». 


11  And  now  art  thou  cursed  from  the  earth,  which  hath  open- 
ed her  mouth  to  receive  thy  brother's  blood  from  thy  hand. 

12  When  thou  tillest  the  ground,  it  shall  not  henceforth  yield 
unto  thee  her  strength  :  A  fugitive  and  a  vagabond  shalt  thou  be 
in  the  earth. 

13  And  Cain  said  unto  the  Lord,  My  punishment  is  greater 
than  I  can  bear. 


did  not  know  of  his  crime,  now  lie 
must  confront  the  naked  charge. 
Now,  upon  this  wicked  denial  and 
cavil  of  Cain,  God  presses  him  with 
the  bloody  deed,  and  shows  that  he 
cannot  escape  His  strict  judgment. 
As  He  replied  to  Adam  exposing  his 
plea  of  nakedness,  (ch.  3:11,)  so 
here  to  Cain — (lit.,)  "  It  is  the  voice 
of  the  blood  of  thy  hrother  crying  to 
me  from  the  ground."  Heb.,  "  the 
bloods,  (plural.)  This  plural  form  in 
the  Hebrew  expresses  eminence.  I 
hear  the  voice  of  the  precious  blood 
of  thy  brother  which  is  crying,  etc. 
The  Chald.  paraphrases  it,  "  The 
voice  of  the  bloods  of  (the  genera- 
tions of  good  men  who  might  have 
sprung  from)  thy  brother."  The 
apostle,  in  the  Hebrews,  is  thought 
by  some  to  refer  to  Abel's  blood  in 
contrast  with  that  of  Christ — ^but 
others  understand  it  of  the  blood  of 
Abel's  sacrifice,  (Heb,  12  :  24.)  If  the 
former,  it  would  mean  that  Abel's 
blood  cries  for  vengeance — and  that 
of  Christ  cries  for  pardon.  If  the 
latter,  it  would  mean  that  the  blood 
of  Christ  speaks  better  things  than 
the  blood  of  Abel's  sacrifice  and  all 
the  bloody  offerings  of  the  law. 

Observe. — (1.)  God  takes  note  of 
men's  crimes  though  there  be  no 
accuser  present.  (2.)  He  visits  on 
the  murderer  his  penalty.  (3.)  He 
cares  for  the  good,  even  after  death, 
vindicating  them. 

11.  God  now  pronounces  on  Cain 
the  curse.  1st,  as  regards  the  ground. 
Just  as  the  very  ground  itself  sym- 
pathized with  the  death  of  Christ,  so 
here  with  that  of  Abel.  In  Adam's 
case,  the  ground  was  cursed  for  his 
Bake ;  in  Cain's  case,  he  himself  is 
personally  cursed  from  the    earth, 


(lit.,  ground.)  "  So  that  it  shall  no 
more  afibrd  him  a  secure  resting 
place."  And  the  ground  would  re- 
fuse to  him  her  strength,  (even  with 
aU  his  labors)  because  the  blood  of 
his  brother,  which  she  had  drunk  up, 
would  be  a  kind  of  poison  in  her  bo- 
som to  spoil  the  fruit  of  his  toil. 

12..  Shall  not  henceforth  yield,  Heb. 
shall  not  add,  etc. — shall  not  any 
more  yield,  etc.  The  original  curse 
upon  Adam  had  been  that  he  should 
gain  his  subsistence  only  by  the 
sweat  of  his  brow ;  yet  he  should 
gain  it  thus.  Upon  Cain  the  curse 
is,  that  though  he  should  tiU  the 
ground,  yet,  in  a  kind  of  revenge,  it 
would  refuse  to  yield  to  him  her 
strength,  and  so  he  should  roam  from 
place  to  place,  all  along  reminded  in 
his  daily  living  and  by  his  fruitless 
labors  of  his  dreadful  crime.  Mean 
while  he  should  carry  about  with 
him  the  materials  of  his  own  torture 
in  a  guilty  conscience,  such  as  a  mur- 
derer alone  can  know.  "  In  the  case 
of  the  first  murderer,  God  designed 
to  furnish  a  singular  example  ol 
malediction,  which  should  remain  in 
all  ages."  —  Calvin.  ^  A  fugitive, 
Heb.,  a  wanderer  and  a  fugitive. 
Roaming  about  unsettled,  and  flying 
from  the  face  of  man.  The  very 
ground  turned  against  him,  he 
would  be  homeless,  and  his  con- 
science condemning  him,  he  would 
flee  even  when  no  man  pursued. 

"  He  found,  -vrhere'er  be  roamed,  uncheered, 
iinblest, 
No  pause  from  suffering,  and  from  toil  no 
rest." 

All  his  comfort  must  be  on  the  earth, 
and  this  God  takes  away  from  him. 
13.  My  punishment,  etc.,  lit.,  great 
is  my  punishment  from  (beyond)  bea/r 


B.  C.  8975.] 


CHAPTER  IV. 


13d 


14  Jf  Behold,  thou  hast  driven  me  out  this  day  from  the  face  of 
the  earth  ;  and  ^  from  thy  face  shall  I  be  hid  ;  and  I  shall  be  a 
fugitive  and  a  vagabond  in  the  earth  ;  and  it  shall  come  to  pass, 
*"  that  every  one  that  findeth  me  shall  slay  me. 

15  And  the  Lord  said  unto  him,  Therefore  whosoever  slayeth 
Cain,  vengeance  shall  be  taken  on  him,  ^  seven-fold.  And  the 
Lord  <^  set  a  mark  upon  Cain,  lest  any  finding  him  should  kill  him. 


k  Job  15  :  20-24,    1  Ps.  51 
:4,6. 


11.     m  ch.  9  :  6  ;  Num.  85  :  19,  21,  27.     n  Ps.  79  :  12.     o  Ezek. 


ing ;  or,  my  sin  from  taking  away. 
He  complains  of  the  insufferable  se- 
verity of  his  punishment,  but  lie 
gives  no  sign  of  repentance.  Some 
read  it,  "  My  iniquity  is  greater  than 
can  be  forgiven."  The  noun  may 
mean  either  sin,  or  punishment  of 
sin,  but  here  probably  the  latter,  as 
he  goes  on  more  fully  to  express  the 
idea.  Cain  was  filled  with  anger 
and  fear,  perhaps  also  with  remorse 
and  despair.  Hdvernick  says.  The 
unbloody  offering  of  Cain  stands  in 
remarkable  agreement  with  the  ex- 
pression, "  My  sin  is  greater  than  can 
he  taken  away."  The  verb  is  that 
which  is  used  for  bearing  or  taking 
away  sin. 

14.  Cain  here  recites  and  dwells 
upon  his  sentence,  "  Behold  thou  hast 
driven  me  out  this  day  from  upon  the 
face  of  tJie  ground,  and  from  thy  face 
I  shall  be  hid."  Luther  reads,  *'  Out 
of  the  land."  The  same  word  is  used 
i^'the  ground,")  as  in  ver.  11,  and 
refers  to  the  same.  He  regarded  the 
sentence  as  a  virtual  exile  from  the 
face  of  the  soil,  which  should  refuse 
him  food.  What  he  adds  in  the  next 
clause  means,  "From  thy  favoring 
and  protecting  face  I  shall  be  hid  ; 
from  thy  kind  presence  —  such  as 
made  Abel  happy,  as  it  beamed  in 
the  glorious  cherubim.  The  mur- 
derer begins  to  feel  himself  thus 
abandoned  of  God,  And  now,  full 
of  terrors  for  the  future,  he  sees 
nothing  in  the  prospect  but  revenge 
to  be  visited  upon  him  by  every  one 
he  should  meet.  Every  one  of  Adam's 
family,  however  multiplied,  now,  and 
in  the  future,  would  seem  to  be  pur- 
-foing  him  to  slay  him.    Poor  Cain ! 


He  dreads  death,  which  he  first  saw 
so  horribly  in  the  case  of  his  brother. 

Observe. — Much  as  he  must  have 
dreaded  to  meet  God,  he  dreads  also 
more  to  be  cast  away  from  His  pres- 
ence and  favor  forever.  Besides,  he 
seems  to  have  expected  that  his  com- 
plaint would  be  heard  and  answered 
in  the  presence  of  the  Shekinah,  but 
that  if  exiled  beyond  its  precincts, 
he  should  be  driven  forth  beyond 
the  circle  sacred  to  the  worship  of 
God,  and  to  the  highest  earthly  en- 
joyment in  the*visible  display  of  His 
presence. 

15.  Therefore.  God  spares  the  life 
of  Cain.  This  is  in  mercy  to  give 
him  opportunity  for  repentance,  and 
to  save  him  from  the  just  retribu- 
tion that  the  murderer  should  al- 
ways expect.  Capital  punishment 
Cain  felt  to  be  his  desert,  and  what 
he  should  certainly  receive  at  the 
hands  of  outraged  society.  Con- 
science witnessed  to  the  desert  of  it 
before  the  law  was  proclaimed  to 
Noah,  (ch.  9 : 6,)  showing  thus  that 
the  law  had  its  foimdation  in  the 
very  nature  of  things,  God  here 
forbade  the  natural  law  of  capital 
punishment  to  take  its  course.  God 
was  pleased  in  this  case  to  keep  the 
punishment  in  His  own  hands,  and 
to  make  Cain  a  fearful  living  exam- 
ple to  men,  which  would  be  more  ef- 
fective in  that  early  state  of  society. 
Cain  would  thus  go  about  the  ]  and 
a  wanderer  and  a  fugitive,  %vitli  a 
visible  warning  also  to  every  pur 
suer  against  the  sevenfold  vengeance 
upon  him  who  should  slay  Cain, 
thus  witnessing  of  the  Divine  ven- 
geance   reserved  against  this   firat 


140 


GENESIS. 


[B.  C.  8975 


16  %  And  Cain  P  went  out  from  the  presence  of  the  Loed,  and 
dwelt  in  the  land  of  Nod,  on  the  east  of  Eden. 


p  2  Kings  13  :  23  ;  24  :  20 ;  Jer.  23 :  39  ;  52  :  3. 


murderer.  Besides,  God  would  not 
have  every  man  allowed  to  take  this 
fearful  vengeance  into  his  own  hands, 
else  the  earth  would  be  turned  into 
a  hell.  This  right  has  therefore 
since  been  formally  intrusted  to  so- 
ciety. Any  fresh  murder  (though  it 
be  of  Cain)  should  be  pimished  seven- 
fold. What  would  the  world  be  if 
God  did  not  thus  set  a  bridle  to  hu- 
man fury  ?  ^  Seta  mark  upon  Cain — 
a  sign.  The  Heb.  Eng.  Bib.  renders 
it,  "  Appointed  a  sign  for  Cain,  that 
none  finding  him  should  smite  him." 
Heng.  says  the  word  here  rendered 
"  mark,"  signifies  in  general  a  thing 
or  an  event,  or  an  action  which  shall 
serve  as  an  assurance  that  something 
future  shall  come  to  pass.  (Christ.  1, 
p.  319.)  The  same  phrase  is  used, 
Ezek.  21:19.  Appoint  to  thee  two 
ways.  Ps.  19  : 4.  Hath  he  set  a  tab- 
ernacle to  the  sun.  Dan.  1 :  7.  Ap- 
pointed to  them  names.  Delitzsch  un- 
derstands it  of  a  guaranty  given, 
and  that  somehow  God  stamped  the 
mark  of  inviolability  upon  him. 
This  was  to  be  somehow  a  visible 
mark  of  the  Divine  punishment — 
that  men  might  have  before  their 
eyes  an  example  of  the  Divine  pun- 
ishment upon  murder.  The  most 
various  conjectures  have  been  made 
as  to  this  mark  or  sign  set  upon  Cain. 
Some  have  thought  that  it  was  only 
a  sign  given  to  and  wrought  for  Cain — 
an  assurance  from  God.  So  the  Sept. 
reads.  But  this  should  have  been 
differently  expressed.  Here  it  reads, 
God  put,  placed,  imposed  to  him,  (Dan. 
1 :  7.)  What  this  mark  was,  we  can- 
no^i  say,  and  it  is  idle  to  conjecture. 
Calvin  says,  "  It  may  suffice  us  that 
there  was  some  visible  token  which 
should  repress  in  the  spectators  the 
desire  and  the  audacity  to  inflict  in- 
jury." The  terms  clearly  indicate 
this.  And  this  would  also  seem 
part  of  the  plan,  that  while  this 
mark  should  be  Cain's  brand  as  a 


murderer,  it  would  be  God's  mark  of 
his  protection  from  others  who  would 
murder  him,  in  a  natural  retaliation, 
and  thus  it  would  express  God's  ven- 
geance against  the  awful  crime  as 
reserved  to  himself.  This  sign  is 
held  by  many  to  have  been  a  wild 
ferocity  of  aspect,  that  made  every 
one  shrink  from  him.  But  " oth" 
in  the  Hebrew  does  not  mean  a 
"  brand,"  but  a  token,  as  the  rainbow 
was  a  token. 

16.  Went  out.  According  to  the 
sentence  just  pronounced  upon  him, 
Cain  went  out  a  wanderer  and  a  fu- 
gitive in  the  land.  In  so  doing,  he, 
of  course,  went  out  from  the  presence 
of  Jehovah — the  place  of  His  public 
worship  at  the  gate  of  Eden,  where 
the  family  of  Adam  had,  from  the 
time  of  the  fall,  held  public  worship, 
as  the  church  of  God.  Cain  was 
therefore  an  apostate,  and  excom- 
municated by  this  sentence  of  God 
upon  the  murderer.  Of  course  he 
was  now  separated  from  aU  godly 
associations,  his  forebodings  were 
now  realized,  and  from  the  face  (or 
presence)  of  God  he  was  hid.  Alien 
as  he  was,  at  heart,  from  God,  he 
had  some  sense  left  of  the  value  of 
His  worship  and  favor.  He  had 
seen  the  happiaess  of  the  household 
church,  with  which  he  had  been 
connected  by  tenderest  ties,  and 
could  not  but  dread  to  be  banished 
forever  from  it.  So  the  worst  men, 
even  murderers,  often  feel  the  bonds 
of  parental  religion,  and  dread  the 
thought  of  exclusion  from  all  the 
good  and  the  blest  in  heaven.  ^  He 
dwelt  in  the  land  of  Nod.  This  coun- 
try has  a  name  which  means  exile, 
fijight,  and  is  like  the  word  for  warh- 
derer,  (vs.  13.)  This  stands  in  op- 
position to  Eden — delight — pleasure 
It  was  located  eastward  beyond  Eden 
Grotius  places  it  in  Arabia,  MkhaeUs 
in  India ;  Huet,  in  Susiana  ;  Ewald, 
in  Iconium ;  Hasse,  in  the  Caucasian 


B.C. 


CHAPTER  IV. 


141 


17  And  Cain  knew  his  wife,  and  she  conceived,  and  bare 
Enoch :  and  he  builded  a  city,  1  and  called  tlie  name  of  the  city- 
after  the  name  of  his  son  Enoch. 

18  And  unto  Enoch  was  born  Irad:  and  Irad  begat  Mehujael : 
and  Mehujael  begat  Methusael:  and  Methusael  begat  Lamech. 

19  ^  And  Lamech  took  unto  him  two  wives:  the  name  of  the 
one  was  Adah,  and  the  name  of  the  other  Zillah. 

q  Ps.  49 :  11. 


mountains;  and  BuUmann,  near 
Cashmere.  Some  say  in  Arabia  Pe- 
trea,  cursed  with  barrenness  on 
Cain's  account.  These  are  only  con- 
jectures. It  is  plain  that  Eden,  in 
whicli  was  the  garden  of  Paradise, 
was  a  district  of  country  noted  for 
richness  of  products,  and  that  this 
land  of  exUe  was  beyond — outside  of 
this. 

§  18.  Development  in  the  line 
OF  Cain — City  Building,  Art, 
AND  Polygamy.    Ch.  4 :  17-24. 

17.  It  will  now  appear  what  was 
the  tendency  of  Cain's  progeny  in 
the  direction  of  his  own  alienation 
from  God.  Whom  Cain  married  we 
do  not  know.  In  the  earliest  time 
of  course  it  was  allowed  to  marry 
the  nearest  relatives,  from  the  ne- 
cessity of  the  case.  Adam  had  many 
more  sons  and  daughters  than 
are  expressly  mentioned.  See 
ch.  5:4.  T[  Enoch.  This  name 
means  initiated,  or  dedicated,  and 
may  refer  to  his  being  the  first  of 
Cain's  posterity,  at  least  since  the 
murder,  or  to  his  being  the  intro- 
duction of  a  new  r^^^e  in  opposition 
to  the  portion  of  tnat  irom  which 
Cain  had  been  cut  off.  *[[  And  he 
huUded;  lit.,  teas  building  a  city,  or 
teas  buUder  of  a  city.  This  seemed 
also  the  introduction  of  a  new  epoch, 
and  he  affixed  to  the  city  the  name 
of  his  son.  While  it  appears  con- 
trary to  the  idea  of  his  being  a  wan- 
derer and  a  fugitive,  it  is  only  his 
effort  to  fix  himself  in  a  home.  This 
was  the  development  of  Cain's  world- 
liness  and  independence  of  God, 
which  reached  its    height    in   the 


building  of  Babel.  We  must  not 
understand  this  of  *' a  city"  like 
those  of  modem  times,  but  of  a  fixed 
place,  in  contrast  with  the  tents  of 
wandering  shepherd  life.  Cain  is 
here  represented  as  founding  a  king- 
dom of  the  world,  the  opposite  of  the 
kingdom  of  God.  Cain's  family  in- 
vented the  arts  and  pleasures  of  life, 
and  deified  themselves  and  their  an- 
cestors.— Kurtz. 

18.  Here  we  find  the  first  genea- 
logical table.  The  names  here  are 
strikingly  similar  to  those  of  the 
family  of  Seth,  (ch.  5.)  But  the  two 
series  are  differently  arranged,  and 
some  names  are  omitted.  Hater- 
nick  refers  this  similarity  to  the 
scarcity  of  names.  Baumgarten  un- 
derstands it  as  showing  that  the  de- 
scendants of  Seth,  by  adopting  the 
names  of  the  family  of  Cain,  had  in- 
tended to  show  that  they  had  taken 
the  place  of  the  firstborn  but  degen- 
erate line.  The  names  here  given 
seem  to  be  those  of  the  firstborn,  in 
whom  the  genealogy  was  traced. 

19.  Lamech.  The  notice  of  Cain's 
descendants  extends  to  this  man,  the 
sixth  from  Cain,  "  in  whom  the  un- 
godliness of  a  family,  who  only 
sought  after  the  things  of  this  world, 
reached  its  climax,  as  may  be  gath- 
ered from  his  polygamy — from  his 
godless  confidence  in  and  hymn  to 
the  sword — and  from  what  is  record- 
ed of  his  sons,  who  directed  their 
energies  to  cultivate  exclusively  the 
worldly  side  of  life  by  arts  and  in- 
dustry. His,  family  foreshadowed 
the  later  stage  of  heathenism  in  its 
twofold  aspect." — Ku  'tz.  Two  mves. 
This  first  breach  of  the  marriage  law 
on  record  is  noticed  of  Lamech,  show- 


142 


GENESIS. 


[B.C.  3973. 


20  And  Adah  bare  Jabal :  he  was  the  father  of  such  as  dwell 
in  tents,  and  of  such  as  have  cattle. 

21  And  his  brother's  name  was  Jubal:  he  was  the  ^father  of 
all  such  as  handle  the  harp  and  organ. 

22  And  Zillah,  she  also  bare  Tubal-cain,  an  instructor  of  every 
artificer  in  brass  and  iron :  and  the  sister  of  Tubal-cain  was  ISTaa- 
mah. 


r  Rom.  4 :  11, 12. 


ing  the  wicked  development  in  Cain's 
line.  Lamech  was  the  first  bigamist, 
and  here  was  the  origin  of  polygamy, 
which  has  been  attended  with  so 
much  corruption  and  crime.  "The 
Lord  willed  that  the  corruption  of 
lawful  marriage  should  proceed  from 
the  house  of  Cain,  and  from  the  per- 
son of  Lamech,  in  order  that  poly- 
gamists  might  be  ashamed  of  the  ex- 
ample."— Calvin. 

Observe, — In  this  seventh  gene- 
ration wickedness  is  developed  along 
with  art,  but  the  piety  of  Enoch  also 
along  with  the  wickedness  of  La- 
mech. 

20.  Here  in  the  eighth  generation 
we  have  still  further  developments. 
"  Adah  "  means  beauty,  and  "  Zillah  " 
shadow.  In  the  line  of  one  of  these 
wives  is  here  traced  the  origin  of  no- 
madic life.  ^  Jabal.  He  was  the  fa- 
ther— the  founder,  or  head  of  such. 
He  instituted  this  class  of  men  ;  lit., 
he  was  (tJie)  father  of  the  inhabiter  of 
a  tent,  and  of  possession,  {wealth,  as 
consisting  in  cattle)  Gr.,  cattlefeed- 
ers.  According  to  the  Heb.  idiom, 
the  instructor  of  a  class,  or  the  orig- 
inator, founder  of  a  body  is  called 
the  father  of  such.  The  patriarchs 
were  afterwards  such  dwellers  in 
tents,  having  their  wealth  in  cattle, 
as  Job,  Abraham,  Isaac,  etc.  Thus 
Cain's  progeny  settled  in  an  unfruit- 
ful region,  and  driven  to  their  in- 
genuity and  skill  for  subsistence,  ap- 
plied all  their  powers  to  inventions 
and  worldly  aggrandizement. 

31.  Jubal.  From  the  same  mother 
sprang  the  founder  of  instrumental 
mil  sic — the  inventor  of  musical  in- 
p'  amoats,  and  of  musical  perform- 
„,nces.    Of  aU  taking  hold  <?/— hand- 


ling— the  harp.  Instrumental  music 
attained  to  high  perfection  in  Da- 
vid's time,  and  was  devoted  to  the 
public  worship  of  God  in  the  sanc- 
tuary, Ps.  150.  David  played  the 
harp — a  stringed  instrument,  which 
he  carried  about  with  him  at  times. 
It  was  played  with  the  fingers; 
sometimes  with  a  bow,  1  Sam. 
16  :  23.  The  organ  was  afterwards  a 
collection  of  small  pipes,  or  reeds, 
blown  probably  with  the  mouth. 
These  two  names  are  here  used  in 
the  history,  not  so  much  to  describe 
exactly  the  instruments  as~to  classify 
all  string  and  wind  instruments  un- 
der these  two  divisions,  as  having 
originated  with  Jubal. 

22.  Here  in  the  other  branch  of 
Lamech's  family  is  traced  the  origin 
of  metallic  arts.  ^  Tubal  Cain.  The 
name  Vulcan,  in  mythology,  has  come 
from  this.  ^  An  instructor;  lit., 
hammerer  —  or  {father  of)  every 
forger  and  worker  in  brass  and  iron. 
It  is  plain  that  the  working  of  met- 
als was,  so  early,  a  branch  of  Indus- 
try.  In  the  building  of  the  ark  this 
was  requisite,  and  so  also  for  the 
common  necessities  of  life.  Tradi- 
tion says  that  ISfaamah  first  added 
ornaments  xo  neathen  apparel.  The 
name  means  beautiful. 

Observe. — Here,  in  the  family  of 
Lamech,  the  first  violator  of  the  mar- 
riage law,  which  is  at  the  founda- 
tion of  social  order,  begins  the  first 
special  cultivation  of  the  arts,  and 
the  first  classification  and  division  of 
industrial  pursuits.  Mere  civiUzar 
tion  and  culture  can  never  raise  men 
from  moral  and  social  degradation. 
The  fine  arts  flourished  most  in  the 
proudest  age  of  classic  cultiire  and 


B.  C.  31)72.] 


CHAPTER  IV. 


143 


23  And  Lamech  said  unto  his  wives,  Adah  and  Zillah,  Hear 
ray  voice,  ye  wives  of  Lamech,  hearken  unto  ray  speech :  for  I 
have  slain  a  raan  to  ray  wounding,  and  a  young  raan  to  my  hurt. 

24  8  If  Cain  shall  be  avenged  seven-fold,  truly  Lamech  seventy 
and  seven-fold. 


s  vs.  15. 


of  mere  worldly  learning.  This  was 
the  problem  so  fully  worked  out  be- 
fore the  advent  of  Christ,  that  "  the 
world,  by  wisdom,  knew  not  God," 
(1  Cor.  1:21.) 

23.  This  remarkable  manifesto  of 
Lamech  shows  the  increasing  law- 
lessness and  daring  of  men  in  the 
line  of  the  first  murderer.  Though 
a  barrier  was  set  against  the  grow- 
ing impiety  by  means  of  public  wor- 
ship, and  a  separation  of  the  godly 
in  the  family  of  Seth,  yet  this  was 
not  sufficient  to  arrest  the  tide  of 
reckless  wickedness.  Though  Enoch 
walked  vriih.  God,  (ch.  5  :  24,)  and  by 
faith  was  honored  with  translation, 
that  he  should  not  see  death,  and  so 
escaped  thus  far  the  penalty  de- 
nounced upon  his  progenitor,  though 
Enoch  was  thus  a  witness  to  that 
primitive  time,  and  to  that  wicked 
race  of  a  future  state,  and  of  a  dis- 
tinction between  the  righteous  and 
wicked — though  he  was  himself  a 
prince  among  God's  people,  and  a 
pUlar  in  the  church,  and  a  witness 
for  God  of  a  judgment  to  come  upon 
the  wicked  —  yet  Lamech's  daring 
here  shows  how  the  iniquity  of  the 
race  was  hasting  to  fiU  up  its  meas- 
ure for  the  flood,  Heb.  11 :  5 ;  Jude, 
vs..  14,  15.  Enoch's  prophecy  may 
include  a  reference  to  the  deluge, 
but  it  points  to  the  last  judg- 
ment. ^  Listen.  This  would  seem 
to  be  a  song  of  Lamech  in  celebra- 
tion of  his  son's  invention  of  the 
sword,  and  has  some  connexion  with 
music  of  Jubal.  The  history  of  the 
Cainites  began  with  a  murder-deed. 
It  ends  with  a  murder-song.  La- 
mech  boasts  to  his  wife  of  the  securi- 
ty and  power  aflforded  him  by  these 
weapons.  On  these  he  presumes  to 
rely  for  d/jfence    and  impunity  in 


murder.  ^  For  I  have  slain.  Rath- 
er, "  Tlwugh,  (or  if)  a  man  I  have 
slain  (or  should  slay)  on  account  of 
my  looundiRg,  and  a  young  man  on 
account  of  my  hurt ;  (then)  if  Cain  be 
avenged  sevenfold,  and  (truly)  La- 
mech  seventy  and  seven."  This  is  his 
outspoken,  presumptuous  confidence. 
It  would  seem  probable  that  Lamech 
had  slain  one  of  his  brethren,  a  Cain- 
ite,  in  self-defence,  yet  his  wives 
feared  that  the  vengeance  denoun 
ced  in  case  of  any  one  slaying  Cain 
would  overtake  hiin.  To  allay  these 
apprehensions,  he  urged  that  the 
homicide  was  justifiable,  and  that  he 
would  be  secure  even  beyond  Cain. 
This  is  the  earliest  specimen  of  poet- 
ry. We  obser%'e  the  evidence  there 
is  here  of  the  publicity  given  to  the 
Divine  dealing  in  regard  to  Cain. 
Whether  Lamech  here  announces  to 
his  wives  that  he  has  slain  a  man  in 
self-defence  or  revenge,  on  account  of 
some  wound  and  hurt  he  liad  re- 
ceived from  such,  or  that  he  means 
to  do  so,  or  only  boasts,  as  some  un- 
derstand, that  now  by  this  new 
weapon  he  can  slay  a  man  by  a 
wound  of  his,  and  a  young  man 
(however  athletic)  by  a  hurt  (or 
stroke)  of  his,  {Heb.  Fam.  Bib.)  he 
boasts  that  he  shall  be  secure,  even 
beyond  Cain ;  and  if  the  slayer  of 
Cain  should  be  punished  sevenfold, 
the  slayer  of  Lamech  should  be  pun- 
ished seventy  and  sevenfold.  Thus 
one  sinner  is  emboldened  in  sin  by 
the  suspension  of  judgment  in  the 
case  of  another.  Some  suggest  that 
Lamech's  poetic  and  profane  boast 
may  have  been  uttered  in  mockery 
of  Enoch's  prophecy  of  the  judg- 
ment. Enoch's  warning  may  have 
been  uttered  to  rebuke  the  ungodly 
arrogance  of  Lamech,  his  contempo- 


141 


GENESIS. 


[B.  C.  3972. 


25  %  And  Adam  knew  his  wife  again,  and  she  bare  a  son,  and 
*  called  his  name  Seth :  For  God,  said  she,  hath  appointed  me 
another  seed  instead  of  Abel,  whom  Cain  slew. 

26  And  to  Seth,  ^  to  him  also  there  was  born  a  son ;  and  he 
called  his  name  Enos  :  then  began  men  ^  to  call  upon  the  name 
of  the  LoED. 


1:2 


ch.  5:3.     u  ch.  6  :  6.    v  1  Kings  18  :  24  ;  Ps.  116 :  17 ;  Joel  2  :  32  ;   Zeph.  3  :  9  ;   1  Cor. 


rary,  who  openly  assumes  the  char- 
acter of  a  prophet  of  infidelity. 
Enoch  bore  open  witness  of  the  com- 
ing judgment.  He  was  honored  as 
being,  in  his  own  case  of  translation 
to  glory,  a  most  striking  witness  of 
the  realioy  of  a  spirit-world,  and  of  a 
future  state  of  retribution,  Heb.  11 : 6. 
But  the  rampant  wickedness,  pro- 
fanity, and  crime  which  Lamech  rep- 
resented and  boasted  soon  filled  the 
earth.  Men  must  now  take  sides 
for  God  and  the  truth,  or  against  all 
good.  I'he  church  must  come  out 
from  the  world,  and  be  separate. 
The  true  believer  must  evince  his 
faith  by  his  walk,  and  his  godly 
walk  by  his  faith,  2  Cor.  6 :  16-18 ; 
Mai.  3 :  16-18. 

25.  The  Cainite  line  has  been 
shown  to  be  secular  and  earthly 
in  its  development.  The  climax 
of  this  development  was  reach- 
ed in  Lamech,  the  bigamist  and 
murderer.  The  historian  now  pass- 
es to  trace  the  opposite  and  godly 
line  of  Seth,  and  to  show  how  con- 
trary was  their  tendency  and  develop- 
ment. For  SetJi's  line  is  in  the  place 
of  Abel's.  ^  And  Adam  knew  Ms 
tcife  yet  further,  and  she  brought  forth 
a  son,  and  called  his  name  Seth.  This 
name  means  set — appointed,  as  is  sig- 
nified in  the  following  explanatory 
clause.  ^  For  God  hath  appointed 
me  (Seth)  another  seed  instead  of 
Abel.  This  naming  of  this  son  is 
her  confession  of  faith  in  God's  cove- 
enant-dealing,  with  an  eye  to  the 
promised  seed.  The  term  "  seed  " 
here  is  singular,  and  looks  to  a  per- 
sonal "  se  3d."  The  mother  had  found 
her  hope  sadly  disappointed  in  the 


first  brothers.  Cain  was  indeed  pos- 
session, but  only  for  her  woe,  and 
that  of  her  household.  Abel  was 
vanity,  alas,  only  too  soon  passing 
away  from  her  sight.  And  now  she 
looks  upon  Seth,  as  divinely  set,  or 
appointed  for  her  as  Abel's  substi- 
tute. This  name  calls  attention  to 
the  Divine  ordination  —  the  same 
Divine  purpose  which  declares,  "  I 
have  set  my  king  upon  my  holy 
hill  of  Zion."  See  Ps.  2.  T[  Whom 
Cain  slew.  This  is  her  touching  and 
bitter  reference  to  Cain's  wicked 
murder  of  his  good  brother.  And  it 
would  seem  that  God  intimated  to 
our  first  parents  by  a  divine  oracle, 
that  Seth  should  be  the  heir  of  the 
promise.  This  was  calculated  to  re- 
vive their  hope,  which  had  been 
crushed  at  the  death  of  Abel. 

§  19.  Development  in  the  God- 
ly Line  of  Abel — Seth — Enos 
—  FORMAL  Separation  of  the 
Church.    Ch.  4 :  25,  26. 

26.  The  godly  line  of  Seth  is  now 
traced — the  opposite  in  tendency  to 
that  of  Cain.  ^  JEnos.  This  name 
sounds  and  looks  like  Enoch,  but  in 
the  meaning  it  is  quite  diflerent.  It 
means  weak  man,  while  Enoch  means 
begun,  or  dedicated.  This  name  Enos 
may  have  reference  to  the  sad  de- 
generation of  men  at  that  time.  Or 
this  may  have  expressed  the  pious 
estimate  of  man  by  the  line  of  Seth 
in  opposition  to  the  bold  and  daring 
boasts  of  Lamech.  The  Psalmist 
uses  the  term  when  he  says,  "  What 
is  weak  man  (Enosh)  that  thou  art 
mindful    of  him,"  etc.,  (Pe.   8  : 2.) 


B.  C.  3972.J  CHAPTER  IV. 


145 


^  Then.  This  period  is  here  marked 
as  one  of  special  religious  interest 
and  revival.  With  this  family  of 
Enos  began  the  stated  and  solemn 
public  worship  of  Jehovah  on  the 
part  of  a  separated  class.  There  had 
been  a  church  in  the  family  of  Adam, 
and  public  worship  had  been  per- 
formed at  the  gate  of  Eden  before 
the  Shekinah.  But  now  the  family 
of  Seth  began  to  rank  distinctly  as 
worshippers  of  God,  and  to  be  sep- 
arated from  the  world  as  such.  The 
margin  reads,  "  TTien  legan  men  to  he 
called  hy  the  name  of  the  Lord, — to  be 
known  as  a  separate  class  of  godly 
ones.  The  Heb.  Fam.  Bib.  reads, 
"  Tlien  it  was  begun  to  call  (idols)  by 
the  name  of  the  EterTial"  But  the 
phrase  used  in  the  text  is  often  else- 
where found  in  the  first  sense.  Gen. 
12 : 8 ;  13 : 4 ;  21 :  33,  etc.  Tf  Began. 
This  verb  means  more  commonly  to 
pi'ofane.  Hence  many  imderstand 
this  passive  form  thus.  Then  there  was 
profane  invocation  of  the  name  ofJe- 
hovah.  But  the  term  also  means  to 
begin.  And  this  seems  the  better 
sense.  Lit.,  Tlien  it  was  begun  to  caU 
on  the  name  of  Jehovah.  That  is — 
in  the  days  of  Enos  the  formal,  pub- 
lic worship  of  God  was  begun  in 
word  and  deed,  in  prayer  and  offer- 
ing, by  a  separated  class.  This  rec- 
ord marks  the  formal  and  open  sep- 
aration of  the  Sethite  line  from  that 
of  Cain.  This  began  in  the  time  of 
Enos,  the  first  grandson  of  Adam, 
and  in  the  third  generation  of  the 
godly  line.  Moses  here  commends 
the  piety  of  one  family  which  wor- 
shipped God  in  purity  and  holiness, 
when  religion  among  other  people 
was  polluted  or  extinct.  After  Seth 
begat  a  son  like  himself,  and  had  a 
rightly  constituted  family,  the  face 
of  the  church  began  distinctly  to  ap- 
pear, and  that  worship  of  God  was 
set  up  which  might  continue  to  pos- 
terity."— Calvin.  Yet  so  great  was 
the  deluge  of  impiety  in  the  world 
that  religion  was  rapidly  hastening 
to  destruction.  Others  read  it.  Then 
it  was  begun  to  call  (God's  people)  by 
the  name  of  Jehovah—"  sons  of  Ood,'* 

VOL.  3. — 7. 


ch.  6:2.  But  the  phrase  is  used 
commonly  for  invocation  and  wor- 
ship. This  passage  connects  closely 
vnth  ch.  6,  where  the  distinction  is 
more  plainly  indicated  between  the 
"sons  of  God,"  and  "the  daugh- 
ters of  men."  And  it  is  most  proba- 
ble that  at  this  time  the  consecration 
of  the  people  of  God  took  place,  in 
opposition  to  the  development  of 
evil,  and  God  became  better  known 
as  Jehovah. 

Observe. — This  striking  and  im- 
portant record  signalizes  the  third 
generation  of  men.  And  this,  to- 
gether with  the  Sethite  genealogy 
following,  gives  us  to  see  who  are 
"  the  sons  of  God  "  as  a  class.  (See 
ch.  6:2.)  T]"  Jehovah.  There  is  good 
ground  to  suppose  that  though  the 
name  "  Jehovah  "  had  been  first  used 
by  Eve,  to  designate  the  promised 
seed — the  Coming  One — she  had  not 
used  the  name  as  specially  applica- 
ble to  God,  but  only  in  its  naked 
sense  of  the  Coming  One :  yet  that 
afterwards  God  was  pleased  to  reveal 
the  name  as  applicable  to  Himself  as 
the  Comer,  and  thus  further  imfolded 
the  Messianic  idea,  viz.,  that  the 
promised  seed  was  to  be  God.  Then 
we  see  how  at  this  period  here  refer- 
red to,  in  the  time  of  Enos,  God  was 
first  publicly  worshipped  by  the  name 
of  Jehovah,  which  was  an  advance 
upon  the  previous  worship  by  the 
name  of  Elohim.  Thus  the  truth  of 
a  Divine  Redeemer  became  gradual- 
ly more  known  and  rejoiced  in.  And 
Moses  uses  the  name  Jehovah  Elohim 
in  the  general  account,  ch.  2 : 4-25  ; 
ch.  3  : 1,  and  yet  uses  Elohim  in  the 
dialogue  at  the  temptation,  as-  the 
name  actually  in  use  at  the  time  of 
that  event. 

Observe. — With  this  antediluvian 
theocracy  there  seems  also  to  have 
been  the  distinction  of  clean  and  un- 
clean beasts,  and  probably  the  com- 
mand to  be  separate,  and  not  to  in- 
termarry with  the  daughters  of  men 
— the  outside  world,  (ch,  6,)  and  thus 
we  have  here  the  earliest  embodi- 
ment of  the  true  "idea  of  the 
church"   as   afterwards   in   Israel, 


140 


GENESIS. 


[B.  C.  4103 


CHAPTER    V. 

THIS  is  ihe^book  of  the  generations  of  Adam :   In  the  day 
that  God  created  man,  in  ^  the  Hkeness  of  God  made  he  him  ? 


a  1  Chron,  1:1;  Luke  3  :  36.    b  ch.  1  :  26 ;  Eph.  4 :  24  ;  Col.  3  :  10. 


and  yet  further  in  the  New  Jeru- 
salem. 

CHAPTER  V. 

§  20.    Sethite  Like,  to  Noah  and 
HIS  Sons.    Ch.  5  : 1-33. 

The  next  three  generations,  the 
fourth,  fifth  and  sixth,  are  occupied 
with  Patriarchal  names. 

The  sacred  historian  having  now 
traced  the  alien  line  of  Cain  to  its 
fierce  climax  in  Lamech,  and  having 
introduced  us  to  the  other  branch  of 
Adam's  house  from  which  a  godly 
posterity  is  to  descend — the  birth  of 
Enos,  (which  is  the  term  for  weak 
Tnan,)  being  the  period  for  the  more 
public  separation  of  the  godly  line 
in  the  institution  of  Divine  worship 
— ^he  now  gives  us  in  this  chapter, 
the  regular  commencement  of  those 
genealogical  tables  which  are  con- 
tinued through  this  Book  in  a  con- 
nected chain,  here  and  there  inter- 
rupted by  the  narrative.  These 
genealogical  tables  are  important,  as 
by  them  the  true  lineage  of  Jesus 
Christ,  the  Messiah,  the  Promised 
Seed — is  traced,  as  Luke  gives  it,  in 
outline,  up  to  Adam,  (Luke,  ch.  1.) 
For  more  than  fifteen  hundred  years 
we  have  only  this  outward  frame- 
work of  the  history,  consisting  chiefly 
of  names,  and  thus  carrying  us  up 
to  the  period  of  the  Flood,  with  only 
a  few  fragmentary  notices  prior  to 
that  great  event.  This  was  the 
childhood  of  the  race — and  here  we 
have  given  to  us,  not  all  the  descend- 
ants, but  only  those  sons   through 

'horn  the  pious  lineage  is  traced. 
It  will  be  observed  that  the  names  in 
the  godly  line  of  Seth  are  very  similar 
to  those  in  the  wicked  line  of  Cain  ; 
shewing  by  the  way  that  the  differ- 


ence was  in  something  more  than 
the  name.  A  fact  is  hero  to  be  no- 
ticed  which  is  most  important  to  the 
authenticity  of  the  Mosaic  history 
itself  when  viewed  apart  from  its 
inspired  authority;  to  wit,  that  a 
single  individual,  Methusaleh,  was 
contemporary  with  Adam  about 
two  hundred  and  fifty  years — with 
Noah  about  six  hundred,  and  with 
Shem  one  hundred.  It  may  be  add- 
ed that  Shem  lived  one  hundred  and 
fifty  years  at  the  same  time  with 
Abraham,  down  to  the  middle  of  the 
nineteenth  century  before  Christ. 
Thus  a  single  living  witness  connects 
Noah  and  his  sons  with  Adam — and 
another  connects  Abraham,  the 
founder  of  the  Hebrew  nation,  with 
this  contemporary  of  Adam.  Abra- 
ham received  from  the  lips  of  Shem 
what  he  (Shem)  had  been  learning 
from  one,  who,  for  more  than  two 
hundred  years  had  conversed  with 
the  progenitor  of  the  race.  The 
chain  of  witnesses  is  but  two.  As 
the  oldest  historian  of  the  world 
was  a  Hebrew,  and  prefaced  his  his- 
tory with  an  account  of  the  origin 
of  all  things,  the  importance  of  this 
close  connexion  of  the  progenitor  of 
the  Hebrew  nation  with  the  progen- 
itor of  the  race,  will  be  seen.  Shem 
was,  for  fifty  years,  cotemporary  with 
Jacob,  who  probably  saw  Jochebed, 
Moses'  mother.  Thus  Moses  could 
have  obtained  the  history  of  Abra- 
ham, and  even  of  the  deluge  at  third 
hand.  The  average  age  of  the  ante- 
diluvian patriarchs  was  eight  hun- 
dred and  fifty  years.  (See  Prin. 
JRev.,  1858,  p.  422. 

1.  This  is  the  Book.  Here  begins 
a  formal  genealogical  table,  in  the 
line  of  Seth,  and  attention  is  called 
to  the  distinction  from  that  of  Cain, 
by    beguining    formally  back  with 


B.C.  3972.1 


CHAPTER  V. 


147 


2  cMale  and  female  created  he  them;  and  blessed  tliem,  and 
called  their  name  Adam,  in  the  day  when  they  were  created. 

3  ^  And  Adam  lived  an  hundred  and  thirty  years,  and  begat 
a  son  in  his  own  likeness,  after  his  image  ;  and  ^  called  his  name 
Seth: 

c  ch.  1 :  27.     d  ch.  4 :  25. 


Adam.  How  far  the  formula  with 
which  the  chapter  opens,  is  any 
proof  of  another  document  being  here 
copied,  or  incorporated,  in  whole  or 
in  part,  see  Introduction.  The  in- 
dication here  is  plain  that  the  ge- 
nealogy that  follows  is  the  transcript 
from  authentic  genealogical  tables 
in  the  patriarchal  families.  The 
register  is  not  given  of  all  the  races 
of  Adam  but  of  the  chief  of  his  des- 
cendants by  Seth.  No  register  is 
given  of  the  race  of  Cain.  He  is 
dropped  out  as  having  apostatized 
from  God,  and  the  Sethite  line  is 
here  copied  reaching  to  Noah  and 
his  sons.  We  see  that  the  tran- 
scribing from  a  genealogical  table 
required  inspiration  to  direct  it — and 
here  we  see  it  limited  under  the 
same  inspiration.  So  that  it  is  a 
copy  only  in  part,  and  to  serve  the 
purpose  of  the  inspired  history. 
There  is  a  good  reason  and  a  strik- 
ing significance  in  this  form  of  the 
opening  verses,  (1-3,)  as  will  be  seen. 
The  rehearsal  of  the  facts  of  man's 
creation  is  in  terms  which  forcibly 
remind  us  of  Adam's  original  estate 
of  holiness  " in  the  likeness  of  God" 
from  which  the  fallen  race  had  al- 
ready so  degenerated.  And  this  is 
given  to  present  more  strikingly  the 
contrast  (vs.  3,)  that  Seth  is  begot- 
ten in  Adam's  "  oion  (fallen)  likeness, 
after  his  image,"  instead  of  "  the 
likeness  of  God."  ^  In  the  day.  So 
ch.  3:4.  ^  Ood  created.  The  ori- 
gin of  the  first  pair  is  here  noted  as 
being  by  God's  direct  creative  power, 
and  not  by  generation  as  others. 
*1[  Made  He  him.  The  term  asah, 
made,  as  distinct  from  hara,  created, 
is  here  to  be  noticed.  Here  the  term 
d&-m,uth — likeness,  is  used.  In  ch. 
1 .  27,  it  is  tselem— image. 


2.  Adajn — "  man."  The  term  for 
"  man  "  in  the  history  of  the  crea- 
tion is  "  Adam,"  and  here  it  has  the 
wide  sense  as  we  use  the  term  "  man." 
^  Their  name.  This  name  is  given 
to  Adam,  as  the  head  of  the  race. 
"  This  clause,"  says  Calvin,  "  com- 
mends the  sacred  bond  of  marriage, 
and  the  inseparable  union  of  hus- 
band and  wife — as  both  are  included 
under  one  name."  In  ch.  2  :  7,  the 
name  of  man  is  noticed  as  referring 
to  the  ground  from  which  he  waa 
formed.  Adam  from  adamah,  or 
adhamah,  as  liomo,  (Lat.)  from  humus, 
or  from  ;^a/^a<,  (Gr.).  The  term  man 
is  traced  in  the  Sanscrit  mdnuscha — 
manuschja,  from  man,  {to  think)  man 
as — mens,  {mind)  {Keil  and  Delitsch) 

d.  An  hundred  and  thirty  years. 
This  is  the  first  chronological  date. 
^  In  his  own  likeness.  Adam  himself 
had  been  created  in  the  image  of 
God — in  knowledge,  righteousness, 
and  true  holiness,  and  entrusted 
with  dominion  over  the  creatures. 
But  he  had  fallen  by  sin — and  now 
he  begets  a  son  in  his  own  likeness — 
darkened  in  understanding,  depraved 
in  heart,  dying  in  body — and  dis- 
tressed by  the  loss  of  God's  favor. 
A  sinner  begets  a  sinner,  but  only 
the  power  of  God  can  give  new 
birth  to  the  soul.  (John  3:5.)^  Af- 
ter his  image.  This  clause  is  added 
to  impress  the  important  truth  that 
Adam's  posterity  was  not  begotten 
in  the  image  of  God,  as  he  himself 
had  been,  but  in  that  fallen  imago 
which  had  come  upon  him  and  upon 
his  posterity  with  him.  "  The  refer- 
ence is  in  x)art  to  the  first  origin  of 
our  nature,  at  the  same  time  its  cor- 
ruption and  pollution  is  to  be  noticed, 
which  having  been  contracted  by 
Adam  through  the  FaU  has  liowed 


J48  GENESIS.  [B.  C.  3867 

4  o  And  the  days  of  Adam  after  he  had  begotten  Seth  were 
eight  hundred  years :  f  and  he  begat  sons  and  daughters : 

5  And  all  the  days  that  Adam  lived  were  nine  hundred  and 
thirty  years ;  S  and  he  died. 

6  And  Seth  lived  an  hundred  and  five  years,  and  ^  begat  Enos : 


e  1  Cliron.  1  :  1,  etc.    f  ch.  1 


g  ch.  3  :  19 ;  Heb.  9  :  27.    h  ch.  4 :  26. 


down  to  all  his  posterity." — Calvin. 
^  Seth — "  compeiisation  or  founda- 
tion." Seth  was  set  as  a  substitute 
for  Abel.  "Moses  traces  the  off- 
spring of  Adam  only  through  the 
line  of  Seth  to  propose  for  our  con- 
sideration the  succession  of  the 
church." — Calvin.  He  does  not 
name  Abel,  because  he  was  removed 
without  issue,  and  was  separated, 
that  he  might  be  an  example  to  us 
of  the  resurrection  of  the  dead. 
Nor  does  he  name  Cain  in  this  list, 
because  he  was  cut  off  from  the  lin- 
eage of  Christ,  and  cast  out  of  the 
true  church.  Seth,  though  born  in 
natural  corruption,  was  constituted 
one  of  the  faithful  line  by  Divine 
grace.  The  great  longevity  of  these 
patriarchs  shows  "  by  what  slow  de- 
grees the  effects  of  the  Paradisaical 
state  wore  out." — Gerlach.  This  re- 
minds us  that  man  was  called  at  the 
first  to  immortality — and  in  God's 
plan,  this  longevity  was  allowed  to 
serve  the  purpose  of  populating  the 
earth  more  speedily,  and  of  safely 
transmitting  primitive  testimonies, 
and  pious  teachings  and  examples 
from  father  to  son  through  such  long 
generations.  Nevertheless  death 
reigned  from  Adam  to  Moses,  even 
before  the  law.  (Rom.  5  :  14.)  Adam 
lived  through  more  than  half  the 
period  from  the  creation  to  the 
Flood — which  was  one  thousand  six 
hundred  and  fifty-six  years.  Of  the 
ten  persons  who  are  named  in  this 
list,  Enoch  lived  the  shortest  time, 
three  hundred  and  sixty-five  years, 
and  then  he  was  ti-anslated.  The 
longest  life  was  that  of  Methuselah, 
nine  hundred  and  sixty-nine  years. 
From  the  death  of  Adam  till  the  call 
of  Abraham,  about  eleven  hundred 
years,  there  lived  such  as  Enoch, 


Methuselah,  Lamech,  Noah  and 
Shem,  and  Shem  survived  Abraham 
fifty  years.  The  historians  of  Egypt, 
Phenicia,  Babylonia  and  Greece  refer 
to  the  longevity  of  the  patriarchs  as 
here  given,  and  abundantly  sustain 
the  Biblical  account,  as  Josephus 
triumphantly  shows.  (Ant.  B.  1 :  3, 
9.)  So,  also,  do  the  Chinese  annals. 
{Chine,  par.  M.  Pauthier,  pp.  24-30 ; 
see  M.  jDeOuignes)  Manetho,  and 
Berosus,  and  Mochus,  and  Hestieus, 
and  Hesiod,  etc.,  (says  Josephus^  re- 
late that  the  ancients  lived  a  thou- 
sand years. 

5.  And  he  died.  Here  begins  the 
solemn  formula  that  is  to  be  so  con- 
stantly repeated  in  the  history  of  the 
children  of  Adam.  Excepting  only 
the  case  of  Abel  whom  Cain  slew, 
and  whose  death  was  thus  violent 
and  unnatural,  the  first  record  of 
death's  doings  is  in  the  case  of  Adam 
himself,  whose  fall  brought  death 
into  the  world.  His  life  was  only 
thirty-nine  years  shorter  than  that 
of  Methuselah. 

6.  Seth.  This  is  he,  who  though 
begotten  in  the  likeness  and  image  of 
his  father  Adam,  was  the  ancestor  of 
the  church  line,  as  distinct  from  that 
of  Cain.  He  begat  Enos,  in  whose 
time  it  was  that  a  formal  separation 
took  place  between  the  people  of 
God  and  the  wicked  world.  But 
Seth  was  appointed  of  God — or- 
dained and  chosen  as  His. 

We  add  here  a  tabular  view  of  the 
generations  of  Adam  in  these  two 
distinct  branches — including  the  sev- 
enth generation  in  the  line  of  Cain, 
and  the  tenth  generation  in  the  line 
of  Seth. 

1.  Adam  and  Evb.  1.  Adam  Aia>  Eva* 

2.  Cain     and     Abel,      2.  Seth. 
brothers.  - 


B  C.  3777-3480.] 


CHAPTER  V. 


149 


7  And  Seth  lived  after  he  begat  Enos  eight  hundred  and  seven 
yoars,  and  begat  sons  and  daughters : 

8  And  all  the  days  of  Seth  were  nme  hundred  and  twelve 
years  ;  and  he  died.    . 

9  ^  And  Enos  lived  ninety  years,  and  begat  Cainan  : 

10  And  Enos  lived  after  he  begat  Cainan  eight  hundred  and 
fifteen  years,  and  begat  sons  and  daughters  : 

1 1  And  all  the  days  of  Enos  were  nine  hundred  and  five  years ; 
and  he  died. 

12  ^  And  Cainan  lived  seventy  years,  and  begat  Mahalaleel  : 

1 3  And  Cainan  lived  after  he  begat  Mahalaleel  eight  htindred 
and  forty  years,  and  begat  sons  and  daughters  : 

14  And  all  the  days  of  Cainan  were  nine  hundred  and  ten 
years  ;  and  he  died. 

15  ^  And  Mahalaleel  lived  sixty  and  five  years,  and  begat 
Jared : 

16  And  Mahalaleel  lived  after  he  begat  Jared  eight  hundred 
and  thirty  years,  and  begat  sons  and  daughters  : 

17  And  all  the  days  of  Mahalaleel  were  eight  hundred  ninety 
and  five  years ;  and  he  died. 

18^  And  Jared  Uved  an  hundred  sixty  and  two  years,  and  he 
begat  *  Enoch : 

i  Jude  14  :  15. 


Cainites. 

Setuites.  . 

3. 

Enoch. 

3.  Enos. 

4. 

Irad. 

4  Oaiuan,  —  Posses- 
sion. 

5. 

Mehajael. 

5.  Mahalaleel— 7%.e 
praise  of  God. 

6 

Methusael. 

6.   Jared Coiide- 

scenaion. 

7 

Lamech. 

7.  ^-Aoch.  — Dedica- 
ted. 

e 

Jabal   (Adab) 

Jn- 

8.  Methuselah. 

bal,      Tubal - 

Cain, 

(Naamah.) 

9.  Lamech. 
10.  Noah. 

We  have  seen  that  the  tliird  gen- 
eration was  distinguished  for  the 
more  formal  separation  of  the  godly 
in  the  time  of  Enos.  That  the 
next  three  generations  have  nothing 
of  special  interest  but  record  the 
genealogy  while  the  corruption  of 
the  age  was  on  the  increase,  and  the 
material  progress  seems  to  be  im- 
plied. In  the  se'centh  generation  we 
have  the  development  of  evil  in  the 
polygamy  of  Lamech — and  of  piety 
In  the  history  of  Enoch.    Enoch  was 


"  the  seventh  from  Adam,"  {senen  be- 
ing  the  sacred  number,  it  was  at  the 
sacred  distance,)  a  type  of  "  the  ful- 
ness of  the  time  "  when  the  redeem- 
ed church  shall  "  walk  with  God," 
(Rev.  3:4;  21 :  24.)  Enoch  Uved  a 
year  of  years,  and  was  taken  up 
without  death  to  heaven.  In  the 
eighth  generation  Jabal  gave  an  im- 
pulse to  nomadic  life.  Jubal  be- 
came a  famous  master  and  inventor 
in  music — and  Tubal  Cain  in  metals. 
These  departments  of  industry  and 
discovery  advanced  together — as  is 
commonly  to  be  noticed — progress 
in  one  branch  stimulating  others. 
Here,  also,  human  life  had  its  fur- 
thest development  in  Methuselah, 
so  far,  at  least,  as  we  have  any  rec- 
ord. The  ninth  generation  is  distin- 
guished by  theTDredictive  name  given 
by  Lamech  to  his  son  Noah.  And 
the  tenth  generation — the  number  of 
completeness — Noah,  whoso  name 
signifies  "  rest "    appears — prefi^r* 


150 


GENESIS. 


[B.  C.  3415-3115. 


19  And  Jared  liv^d  after  he  begat  Enoch  eight  hundred  years 
and  begat  sons  and  daughters : 

20  And  all  the  days  of  Jared  were  nine  hundred  and  sixty  and 
two  years;  and  he  died. 

21  ^  And  Enoch  hved  sixty  and  five  years,  and  begat  Methu. 
selah : 

22  And  Enoch  ^  walked  with  God  after  he  begat  Methuselah 
three  hundred  years,  and  begat  sons  and  daughters : 

23  And  all  the  days  of  Euoch  were  three  hundred  sixty  and 
five  years  : 

24  And  ^  Enoch  walked  with  God,  and  he  was  not :  for  God 
took  him. 


k  ch.  6  :  9 ;  IT  :  1 ;  2  4  :  40  ;  2  Kings  20 :  3 ;   Ps.  16:8;  116  .  9 ;  128  : 1 ;  Mic.  6  ;  8  ;  MaL 
:  6.    12  Kings  2  :  11 ;  Heb.  11  :  5. 


ing  the  consummation — tlie  Ark  be- 
ing also  a  type  of  the  Christian 
church,  thus  prefiguring  the  rest  as 
well  as  the  security  and  safety  of  the 
church  in  the  last  days. 

21.  Methuselah.  Some  understand 
this  name  to  mean,  "  He  dieth,  and 
the  sending  forth," — and  they  take 
it  to  be  prophetic  of  the  flood — viz., 
that  at  his  death  the  flood  would 
come — which  was  the  case.  The 
great  preachers  of  this  antediluvian 
age  were  heads  of  families.  It  is  re- 
garded as  a  Divine  sanction  of  the 
marriage  state  that  even  Enoch,  in 
such  a  life  as  this,  walking  with 
God,  begat  sons  and  daughters. 

22.  Walked  icith  God.  Onk., 
walked  in  the  fear  of  God.  Syr.  and 
Sept.,  pleased  God.  Ar.,  walked  in 
the  service  of  God.  Ps.  Jon.,  served 
God  in  truth.  This  phrase  denotes 
personal  and  familiar  association — 
in  the  habits  and  pursuits  of  life. 
Enoch,  as  we  learn  from  the  New 
Testament,  was  a  prophet,  and  in 
that  early  age  of  abounding  wicked- 
ness, foretold  the  coming  of  the 
Lord  to  j  udgment.  Overleaping  thus 
all  intervening  history,  he  stretched 
his  prophetic  vision  to  the  very  end 
of  time,  (Jude,  vss.  14-15.)  So  that 
the  doctrine  of  a  future  and  general 
judgment  was  thus  early  revealed 
to  men.  Besides,  in  what  followed, 
%  Divine  seal  was  set  upon  his 
preaching  by  his  removal  from  earth 


to  heaven  without  death — "for  be 
fore  his  translation  he  had  this  tes 
timony  that  he  pleased  God,"  (Heb 
11:5.)  Whether,  therefore,  his  trans- 
lation was  visible  or  not,  it  was  in 
keeping  with  other  Divine  testimo- 
nies which  he  had — and  it  was  a 
method  in  which  God  chose  most 
impressively  to  rebuke  the  material- 
ism of  that  wicked  age  and  to  reveal 
the  reality  of  another  world,  and  so 
to  confirm  his  preaching  of  coming 
judgment.  Plainly  it  was  the  tes- 
timony of  this  event  that  a  better  life 
could  be  hoped  for,  and  that  distinc- 
tions would  be  made  in  the  awards 
of  that  future  world — even  between 
the  righteous,  and  "according  to 
their  works."  The  doctrine  of  the 
resurrection  was  also  involved  in 
the  preaching  of  Enoch — a  founda- 
tion truth  which  God's  ministers 
have  always  more  and  more  clearly 
unfolded.  Three  hundred  years  this 
godly  patriarch  kept  up  this  close, 
habitual  intercourse  with  God. 

24.  And  he  (teas)  not— for  Ood 
took  him.  Sept.,  "  He  was  not  found, 
for  God  translated  him."  Ethiop., 
"For  God  translated  him  to  Para- 
dise." Ps.  Jon.,  "  For  he  was  taken 
away  and  ascended  into  heaven  by 
the  word  which  is  before  God."  lie 
was  not,  means  plainly,  as  the  Sept. 
has  well  rendered  it,  "  7ie  was  not 
found," — "  he  was  not  extant  in  the 
sphere  of  sense," — ^he  disappeared. 


B.  C.  422&-3046.] 


CHAPTER  V. 


151 


25  1"  And  Methuselah  lived  an  hundred  eighty  and  seven  years, 
and  begat  Lamech: 

26  And  Methuselah  lived  after  he  begat  Lamech  seven  hun- 
dred eighty  and  two  years,  and  begat  sons  and  daughters : 

27  And  all  the  days  of  Methuselah  were  nine  hundred  sixty 
and  nine  years  ;  and  he  died. 

28  ^  And  Lamech  lived  an  hundred  eighty  and  two  years,  and 
begat  a  son : 

29  And  he  called  his  name  Noah,  saying,  This  same  shall  com- 
fort us  concerning  our  work  and  toil  of  our  hands,  because  of  the 
ground  ™  which  the  Lord  hath  cursed. 

m  ch.  3  :  17 ;  4 :  11. 


vanislied  from  human  sight,  when 
he  had  filled  only  half  the  common 
term  of  life.  The  apostle  (Heb. 
11 : 5,)  settles  the  fact  of  Enoch's 
translation  which  is  not  here  so 
clearly  expressed,  "By  faith  Enoch 
was  translated  that  he  should  not 
see  death,  (so  as  not  to  see  death,)  for 
before  his  translation,  (fieradeaeug.") 
It  was  a  well  authenticated  belief  of 
the  Jews.  All  the  Targumists  so 
understood  it.  ^  Fa?'  God  took  Mm. 
The  Hebrew  verb  here  is  the  same  as 
is  used  to  express  the  translation  of 
Elijah,  (2  Kings  3  :  3,  5,  9,  10.)  The 
immortality  of  the  soul  is  plainly 
taught  in  this  passage.  The  only  nat- 
ural death  on  record  that  precedes 
this  translation  of  Enoch  is  that  of 
Adam.  Abel  died  by  violence — then 
Adam  by  natural  death — and  now 
Enoch  is  removed  without  death. 
Thus  life  and  immortality  were 
brought  to  light  as  fuUy  as  was  need- 
ful, or  possible  at  that  early  stage 
of  the  world's  history. 

Note. — To  Moses  was  granted  a 
similar  privilege — as  his  burial  by 
God  himself  in  an  unknown  grave 
was  probably  followed  by  an  almost 
immediate  resurrection,  as  he  ap- 
peared in  the  glory  of  the  resurrec- 
tion bodv  on  the  Mount  of  Transfig- 
uration,'(Deut.  34  :  6  ;  Matt.  17  :  3.) 
The  privilege  of  translation  was  also 
granted  to  Elijah,  the  prophet — that 
so  in  each  of  the  Dispensations,  the 
Patriarchal,  the  Levitical,  and  the 
Prophetical,  there  might  be  a  lively 


type  and  example  of  the  future 
state. 

Note. — (1.)  During  this  seventh 
generation,  the  Chaldean  records,  aa 
copied  by  Berosus,  testify  that  Alorus 
reigned  the  first  of  the  Antediluvian 
kings.  And  it  would  seem  from  the 
Biblical  narrative  that  about  this 
period  the  patriarchal  form  of  gov- 
ernment was  invaded  by  the  "  mighty 
men/'  "men  of  renown,"  who  then, 
appeared.    {Harris,  p.  162.) 

(2.)  Mythological  inventions  of 
classic  heathenism  have  been  framed 
on  the  basis  of  this  and  such  like 
simple  historical  statements  of  God's 
word,  while  these  are  the  remotest 
from  any  myth  or  legend  in  the 
brief,  compact  record,  giving  only 
the  fact. 

28.  Lamech — not  the  same,  of 
course,  as  the  polygamist  of  this 
name,  who  was  in  the  line  of  Cain. 
Adam  lived  till  Lamech  had  reached 
his  fifty-sixth  year. 

29.  Noah.  The  name  means  rest^ 
comfort — and  an  explanation  is  given 
in  the  following  clause,  "  This  same 
shall  comfort  us" — the  verb  being 
used  here  which  is  kindred  to  the 
noun.  The  world  was  evidently 
growing  worse — and  with  the 
abounding  iniquity  human  misery 
was  increasing  at  an  awful  rate. 
The  curse  was  felt  even  in  the 
ground — and  the  husbandman  groan« 
ed  under  it,  at  his  grievous  toils. 
Lamech,  either  because  in  the  tenth 
generation  he  looked  for  completi  ^n. 


153 


GENESIS. 


IB.  C.  2546-2451 


30  And  Lamech  lived  after  he  begat  N'oah  five  hundred  ninety 
and  five  years,  and  begat  sons  and  daughters : 

31  And  all  the  days  of  Lamech  were  seven  hundred  seventy 
and  seven  years :  and  he  died. 

32  And  Noah  was  five  hundred  years  old:  and  !N'oah  begat 
^  Shem,  Ham,  «  and  Japheth. 

CHAPTER  VI. 

AND  it  came  to  pass,  ^  when  men  began  to  multiply  on  the 
face  of  the  earth,  and  daughters  were  born  unto  them, 

n  ch.  6  :  10.     o  ch.  10  :  21.    a  ch.  1  :  28.  .^iv 


or  because  it  was  definitely  signified 
to  Mm  by  God,  hoped  in  tliis  son  for 
a  realization  of  the  promise  made  to 
Eve.  It  would  seem  that  this  must 
have  been  revealed  to  him  by  God, 
that  in  Noah  he  might  look  for  a 
Deliverer,  in  whom,  at  least,  in  part, 
the  first  promise  might  be  accom- 
plished, and  through  whom  present 
relief  would  be  enjoyed  from  the 
burdens  of  fallen  nature.  Noah  was, 
indeed,  to  be  a  new  head  of  the  hu- 
man family.  We  see  here,  too,  that 
they  already  began  to  seek  a  better 
coimtry — to  sigh  for  rest.  This  was 
to  be  fully  realized  in  the  Coming 
One,  who  was  the  "  Son  of  God," 
and  in  whom  alone  the  world  has 
rest  and  peace. 

Note. — The  significance  of  names, 
as  we  find  it,  was  for  the  purpose  of 
keeping  prominently  in  mind  those 
leading  Divine  truths  which  were 
thus  taught  for  long  generations. 

33.  Five  hundred.  Heb.,  the  son 
of  five  hundred  years — a  Heb.  idiom. 
The  record  here  given  that  Noah  was 
five  hundred  years  old,  and  begat, 
etc.,  is  not  necessarily  intended  to 
mean  that  he  begat  no  children  be- 
fore this — as  it  is  the  line  of  the 
faithful  that  is  traced  by  this  gene- 
alogy ;  and  as  there  were  two  classes 
now — the  church  and  the  world — 
the  children  would  naturally  become 
allied  to  one  or  the  other.  Nor  is  it 
meant  that  these  three  were  born  in 
this  order.  8hem  is  named  first  as 
being  of  the  faithful  line  through 


whom  the  church  is  to  descend— 
himself  the  progenitor  of  Christ. 
Ham  is  counted  the  youngest — 
though  some  suppose  that  he  was 
born  between  the  other  two.  Ja- 
plieth  was,  perhaps,  the  oldest,  though 
others  think  Shem  was  older  than 
he.  ( Smith's  Bib.  Die. ;  see  ch. 
4  :  21,  7iotes.)  Shem  means,  namey 
fame.  Ham  means  heat.  Japheth 
means  wide-spread,  enlargement. 

Observe. — It  seems  that  the  length 
of  human  life  before  the  deluge  was 
ten  times  its  present  average.  Hu- 
man physiology  founded  on  the  pres- 
ent data  of  man's  constitution,  may 
pronounce  upon  the  duration  of  his 
life,  supposing  the  data  to  be  the 
same.  But  it  cannot  fairly  affirm 
that  the  data  were  never  different 
from  what  they  are  at  present. 
There  was  the  primeval  vigor  of  an 
unimpaired  constitution  holding  out 
for  a  comparatively  long  period. 
There  was  the  growing  degeneracy, 
and  there  was  also  the  deterioration 
of  soil  and  climate  after  the  deluge, 
which  reduced  the  average  of  human 
life. 

CHAPTER  VI. 

§  21.    Climax   of   ANTEorLUViAii 
Wickedness.    Ch.  6  : 1-8. 

The  sacred  historian,  having  now 
given  us  the  godly  line  of  Seth  (ch. 
4 :  26,)  as  distinct  from  the  wicked 
and  alien  lineage  of  Ckdn — traces  the 


B.  C.  2567.] 


CHAPTER  VI. 


163 


2  That  the  sons  of  God  saw  the  daughters  of  meii  that  they 
were  fair ;  and  they  ^  took  them  wives  of  all  whicli  they  chose. 

""  b  Deut.  7  :  3,  4. 


growing  wickedness  of  men  as  it 
culminates  toward  the  deluge.  Thus 
we  see  that  man's  first  state  was  not 
that  of  the  savage,  gradually  becom- 
ing exalted  by  the  progress  of  society 
— but  that  he  was  first  exalted,  and 
became  afterwards  debased  by  sin. 
The  former  is  the  heathenish  view 
of  human  history,  which  the  Scrip- 
ture every  way  contradicts.  It  is 
probable  that  a  disappointment 
among  "the  sons  of  God,"  or  the 
church,  as  to  the  advent  of  the  Prom- 
ised Deliverer,  was  one  cause  of  the 
apostacv  which  is  here  recorded.  So 
2  Peter's  :  3,  4. 

1.  Began  to  multiply.  The  term 
*' began"  is  the  same  Hebrew  verb 
used  in  ch.  4  :  26,  where  some  read 
it  "profanely  began"  as  the  word 
originally  means,  {niphal,  V^h,  to  he 
profane.)  Here  it  may  have  that 
sense,  or  at  least  it  may  carry  the 
idea  of  profane,  ungodly  increase,  as 
tlie  context  further  explains — for 
men  had  begun  to  multiply  long  be- 
fore this.  The  fact  that  daughters 
were  horn  unto  tliem  is  here  given  to 
introduce  the  narrative  of  their  mar- 
riage relations,  (vs.  2.)  The  develop- 
ment of  iniquity  occurs  now  in  the 
FAMILY:  and  in  a  way  to  prevent 
the  godly  seed,  by  which  God  would 
build  up  His  church  in  the  world. 
He  has  always  propagated'His  church 
by  means  of  a  godly  posterity.  And 
this  great  principle  is  developed 
in  the  earliest  records  of  human  his- 
tory. The  church  was  at  first  in  the 
family  of  Adam,  There  there  was 
a  division — not  all  of  the  true  cov- 
enant seed,  through  whom  the  Prom- 
ised "  Seed "  was  to  come.  And 
here  it  is  shown  that  ungodly  mar- 
riages were  the  fruitful  source  of 
corruption  and  alienation  from  God. 
When  the  church  thus  allies  itself 
to  the  wicked  world,  it  is  a  profana- 
tion, which  is  called  by  the  prophets 
adultery.    So  the  Hebrews  were  for- 


bidden  to  intermarry  with  the  Ca- 
naanites.  And  this  matrimonial  alli- 
ance with  the  heathen  was  denoun- 
ced by  the  last  prophet  of  the  Jews 
as  the  grossest  adultery,  (Mai.  2  :  11.) 
MalacM  refers  plainly  to  this  prim- 
itive history,  setting  forth  the  great 
principle  of  God's  dispensation  in  all 
ages.  So  Paul,  in  his  letter  to  the 
Corinthians,  "  "What  concord,"  etc., 
(1  Cor.  7:39;  2  Cor.  6:14.)  This 
relation  is  held  so  sacred,  (1.)  For 
God's  covenant  is  a  liousehdld  cove- 
mant,  and  (2.)  Marriage  is  the  beau- 
tiful figure  of  Christ's  relation  to 
His  chui'ch,  and  (3.)  As  He  is  the 
Promised  Seed,  so  the  seed  of  be- 
lievers ought  always  to  be  holy. 
^  Daugliters  were  horn  unto  them. 
That  is,  the  profane  and  ungodly 
parents  had  daughters  born  unto 
them.  These  daughters,  of  course, 
as  the  next  verse  implies,  were  pro- 
fane— like  their  parents.  They  were 
such  as  the  people  of  God  should 
have  shunned  and  kept  separate 
from,  "  for  what  concord  hath  Christ 
with  BeUal,"  (1  Cor.  7  :  14 ;  2  Cor 
6  :  14-17.) 

2.  Tfie  sons  of  Qod.  (1.)  Some  un- 
deratand  this  of  "  men  of  rank"  emi- 
nent persons,  as  "  trees  of  God,"  for 
majestic  trees,  etc.  So  Stmiar.  Jon. 
Orok.  Symm.  Ahen-Ezra,  etc.  But 
this  is  generally  abandoned.  (2.)  A 
second  view  understands  them  to  be 
angels  who  are  here  meant.  So 
some  of  the  most  ancient  fathers. 
And  the  passages  in  2  Pet.  2:4; 
Jude,  vss.  6,  7,  are  adduced  to  prove 
some  such  profane  intermingling  of 
fallen  angels  with  mankind.  So 
Kitto  understands  it.  But  Chrysos- 
tom,  Augustine,  Theodoret,  etc.,  for- 
cibly opposed  this  view,  and  exposed 
its  absurdity.  Those  moderns  who 
have  held  to  a  mythical  interpreta- 
tion of  these  early  records,  have  re- 
vived this  notion.  It  would  seem  to 
be  contrary  to  our  Lord's  description 


164 


GENESIS. 


[B.  C.  2567 


!7f  the  angels,  (Matt.  22 :  30,)  i.  e., 
that  they  neither  marry  nor  are  giv- 
en in  marriage.     Besides  the  sin  in 
such  case  would  have  sprung  from 
the    angels,   not    from    men.     The 
phrase,  " sons  of  Ood"  is  used  of  an- 
gels in  Job ;  but  not  the  same  exact- 
ly as  here.    In  Job  38  :  7  it  is  with- 
out the  article,  and  limited  by  the 
parallelism    of    the    sentence  —  the 
morning  stars — the  sons  of  Ood.    In 
other  passages  in  Job,  where  the  tef- 
erence  is,  as  here,  to  the  pious,  in 
distinction  from  the  wicked,  it  is  ex- 
actly the  same  phrase  as  here,  i.  e., 
with  the  article,   (Job  1:6;  2:1.) 
But  (3.)  It  is  plain  from  the  context 
that  the  godly  are  here  called  "  sons 
of   God,"  in   distinction    from    the 
worldly  ;  as  already  the  descendants 
of  the  JSethite  line  had  been  distin- 
guished from  those  of  the  Cainite 
line.     The  fact  already  noted,  (ch. 
4 :  26,)  that  a  separation  had  taken 
place  in  the  public  worship  of  God, 
"  calling  on  the  name  of  Jehovah," 
would  prepare  us  for  some  such  pub- 
lic distinction  in  the  name  they  would 
bear.    And  observe  ;  "  the  entire  He- 
brew idiom  left  the  author  no  choice 
of  expression."    (See  ch.  5 :  32,  notes) 
Just  as  the  early  disciples  came  soon 
to  be  called  "  Christians,"  after  the 
name  of  the  Master.     And  this  new 
name  they  received  at  Antioch  from 
the  lookers  on — the  Gentiles,  (Acts 
11 :  26 ;  see  Deut.  14 : 1 ;)  so  the  people 
of  God  are  called  "  the  sons  of  God," 
(John  1 :  12  ;)   1  John  3:1.     So  also 
Rom.   9  :  26  ;    Gal.  3  :  26.      Tf  Saic. 
The  fact  and  manner  of  the  declen- 
sion which  took  place  among  the 
people  of  God  are  here   set  forth. 
The  children  of  those  pious  Sethites 
iust  named  began  to  form  an  unholy 
union  with  the  wicked  world.     This 
gave  a  fresh  impulse  to  the  abound- 
ing iniquity,  for  it  introduced  degen- 
eracy into  the  church,  led  to  aposta- 
cies,  and  called  for  a  destruction  of 
the  race,  saving  only  one  pious  fami- 
ly.    This  accords  with  the  analogy 
of  Scripture.    The  principle  is  a  vital 
one  in  God's  plan  for  His  church. 
Bee  Ma..  2  :  11.  14.     "  Did  not  He 


make  one,"  (not  two  created  from 
the  ground,   but  Adam    only,  and 
then  Eve  taken  from  Adam,  to  set 
forth  the  essential  unity  in  the  mar- 
riage   relation.)      "  And    wherefore 
one  V    That  He  might  seek  a  godly 
seed,  (vs.  15.)     The  complaint  of  the 
prophet    against    the    church   was, 
"  Judah  hath  profaned  the  holiness 
of  the  Lord  which  he  loved,  and 
hath    married    the    daughter  of   a 
strange  god,"  (vs.   11.)     So  Hosea 
4  :  12 ;  5  :  3.    So  ch.  27  :  46 ;  28  :  1  ; 
Exod.  34  :  15,  16  ;    Deut.    7:3,  4 , 
Num.    25  : 1 ;    1    Kings    11  :  1,    2. 
"f[  Daughters  of  men.    As  in  vs.  1, 
the  multiplication  of  men  is  spoken 
of,  and  also  in  vs.  3,  this  passage 
plainly  refers  to  two  classes  of  man- 
kind, of  which  the  husbands  belonged 
to  one  class,  the  wives  to  the  other. 
These  are  not  necessarily  confined  to 
the  daughters  of  the  Cainite  line  ex- 
clusively, but  of  this  line  chiefly,  and 
so  of  this  class.    The  former  are  such 
as  those  of  whom  John  speaks  as 
"  sons  of  God,"  who  believe  on  His 
name,  and    describes    them   which 
were  born  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of 
man,  hut  of  God,  (John  1.)    And  the 
latter  are  such  as  are  "  lorn  of  the  flesh, 
(John  3 :  6,)  and  which  are  "  flesh," 
in  contrast  with  such  as  are  "  born 
of  the  Spirit,"  and  are  spirit.     These 
are  of  the  natural  birth,  unregener- 
ate ;    hence    called    "  daughters    of 
men,"  such  as  the  Cainites.    ^  That 
they  were  fair,  (lit.,)  good.    These 
marriages  were  physical,   and    not 
founded  on  any  high  and  worthy 
considerations.     It  was  here  evident- 
ly  "  the  lust  of  the  flesh  and  the  lust 
of  the  eye,  which  are  not  of  the  Fa- 
ther, but  of   the  world,"   (1   John 
2  :  16.)    Proceeding  on  such  a  carnal 
principle,  "  they  took  to  them  wims  of 
all  whom  they   chose  " — ^looking  no 
higher  than  to  their  own  carnal  grati- 
fication.   This  low,  degrading  view  of 
marriage  is  the  root  of  family  degra- 
dation.   So  it  is  among  the  heathen. 
Christianity  alone  has  elevated  the 
female,   and    dignified    and    sancti- 
fied marriage.    It  may  here  be  im- 


B.  C.  2567.] 


CHAPTER  VI. 


155 


3  And  the  Lord  said,  ^  My  Spirit  shall  not  always  strive  with 
man,  ^  for  that  he  also  is  flesh :  yet  his  days  shall  be  an  hundred 
and  twenty  years. 


c  G-al.  5 :  16,  IT  ;  1  Pet.  3 :  19,  20.     d  Ps.  78  ;  39. 


plied  also  that  they  took  more  wives 
than  one,  as  they  pleased.  The  fam- 
ily disorganization  and  open  apostacy 
from  God  which  had  hitherto  been 
confined  to  the  descendants  of  Cain, 
now  gained  ground  among  the  pos- 
terity of  Seth.  Family  after  family 
was  founded  in  filial  insubordination 
and  disregard  of  the  law  of  God. 
What  could  be  expected  to  result 
from  marriages  which  were  thus 
based  upon  sensuality,  self-will,  and 
apostacy,  but  a  progeny  of  evil  ? 

3.  The  awful  crisis  was  thus 
brought  on.  God  appears  now  as 
speaking,  and  announces  His  deter- 
mination to  bring  His  controversy 
with  this  apostate  generation  to  an 
end.  *|[  Ml/  Spirit  shall  not  always 
strive  vyith  man.  This  is  the  person- 
al Spirit — the  third  person  of  the 
Godhead,  (ch.  1 :  3.)  The  first  sense 
of  the  verb  rendered  stride  is  to  be  low, 
to  be  inferior.  Oesenius,  therefore, 
renders  it,  le  JiumUed.  If  so  under- 
stood, it  can  be  only  as  conveying 
the  idea  of  heing  grieved — quenched — 
{trampled  on) — resisted,  as  elsewhere 
in  the  Scripture.  The  word  means 
also  to  strive,  contend.  From  the 
New  Testament  we  find  that  Christ 
"  went  and  preached  by  the  Spirit  to 
those  (who  are  now)  spirits  in  prison, 
who  aforetime  were  disobedient  in 
the  days  of  Noah,  etc.,  1  Pet.  3 :  19, 
20.  And  here  Jehovah  declares  that 
His  Spirit  shall  not  always  be  quench- 
ed in  men,  (or  strive  with  man.) 
The  verb  in  Eccles.  6  :  10,  is  akin  to 
this.  But  the  preposition  is  (oy) 
ioith,  instead  of  {^)  in,  as  here. 
Therefore,  as  the  original  sense  is 
intransitive,  Gesenlus  gives  the 
meaning  to  be  humbled.  ^  For  that, 
etc.  This  clause  may  be  connected 
with  the  foregoing ;  and  instead  of 
being   an   unusual  combination  of 


three  particles,  it  would  seem  to  be 
a  preposition  with  a  verbal  infini- 
tive, and  the  pronominal  suffix; 
meaning — in  their  aberrations.  So 
V.  Gerlach.  Heb.  Fam.  Bib.  reads, 
"  Through  their  bachsUdings."  Gese- 
nius  reads.  Because  of  their  errings. 
God's  Spirit  had  wrought  with  men 
of  that  wicked  age  by  the  preaching 
of  such  as  Enoch  and  Noah,  and  by 
His  providence  and  their  conscience. 
And  yet,  in  their  departure  from  him, 
that  Spirit  was  quenched,  until  now 
He  declares  that  such  depraved  de- 
spite to  the  Spirit  of  His  grace  should 
not  always  be  borne.  He  would  set 
a  limit  to  men's  daring  wickedness, 
and  to  His  forbearing  kindness. 
This  has  always  been  His  method  of 
dealing.  It  was  so  with  Israel,  "  say- 
ing in  David  to-day,  after  so  long  a 
time ;  as  it  is  said.  To-day,  if  ye  will 
hear  His  voice,  harden  not  your 
hearts."  Luther  imderstands  the 
passage  of  God's  work  by  the  minis- 
try of  the  prophets,  as  though  one  of 
them  should  say,  "  It  is  an  unbecom- 
ing thing  that  the  Spirit  of  God  who 
speaks  through  us  should  any  longer 
weary  Himself  in  reproving  the 
world.  It  is  now  added,  He  (that  is 
man)  is  flesh — carnal — imspiritual. 
This  term  carries  with  it  the  idea  of 
debasement,. as  the  context  has  al- 
ready distinguished  the  "  sons  of 
God  " — those  of  the  divine  nature — 
from  "  the  daughters  of  men  " — the 
natural,  unregenerate  ones.  John, 
who,  also  with  Moses,  begins  with 
"  the  beginning,"  distinguishes  the 
"  sons  of  God  "  from  those  who  are 
"  born  of  the  flesh,"  and  are  "flesh," 
instead  of  being  "  born  of  the  Spirit," 
(John  3 : 6.)  This  is  the  New  Testa- 
ment  sense  of  "flesh"  and  "fleshly,'* 
that  is  carnal,  Rom.  8.  A  perfect 
agreement  is  found,  therefore,  in  the 
terms  here  used  throughout.    W# 


156 


GENESIS. 


[B.  C.  3567 


4  There  were  giants  in  the  earth  in  those  days ;  and  also  after 
that,  when  the  sons  of  God  came  in  nnto  the  daughters  of  men, 
and  they  bare  children  to  them  :  the  same  became  mighty  men, 
which  were  of  old,  men  of  renown. 


may  read,  ''My  Spirit  shall  not  al- 
ways he  liumbled  in  riian,  in  Ids  er- 
ring— 7ie  is  flesh."  ^  And  Ms  days 
shall  he,  etc.  Some  miderstand  that 
this  was  a  shortening  of  man's  ordi- 
nary Hfetime.  Others,  and  more  prob- 
ably, regard  it  as  referring  to  the 
period  that  should  be  allowed  the 
race  for  repentance  before  the  flood 
should  sweep  away  the  wicked.  If 
so,  the  narrative  here  runs  back  to 
the  period  before  the  birth  of  Noah's 
sons.  So  says  V.  Gerlach.  None 
of  God's  greater  judgments  have  ever 
taken  place  without  a  time  for 
repentance  after  the  threatening. 
To  the  Ninevites  it  was  forty  days  ; 
to  the  Jews,  after  their  rejection  of 
Christ,  it  was  forty  years.  To  the 
Amorites  it  was  four  hundred  years, 
eh.  15 :  16.  Tuch,  Ewald,  Hdvernick, 
and  others,  understand  the  period 
here  named  as  the  limit  set  to  hu- 
man life.  While  the  antediluvian 
patriarchs  lived  from  seven  hundred 
and  seventy-seven  years  to  nine  hun- 
dred and  sixty-two  years,  not  includ- 
ing Enoch,  the  postdiluvian  patri- 
archs lived  from  one  hundred  and 
ten  to  one  hundred  and  eighty  years. 
Hengstenherg,  Delitsch,  Banke,  and 
the  Jewish  interpreters  understand 
it  of  the  space  given  for  repentance, 
(2  Pet.  2:5;  Heb.  11 :  7.) 

4.  There  were  giants;  lit.,  Tlie 
Nephilim  were  (had  been)  in  the 
earth,  (the  land)  in  those  days — also, 
after  that  the  sons  of  God  loent  in 
unto  the  daughters  of  men,  etc.,  i.  e., 
there  were  men  of  that  kind  in  those 
days  —  well-known  men,  of  giant 
stature  and  force,  defiant  and  con- 
trolling ;  and  after  these  mixed  mar- 
riages, the  progeny  were  of  this 
sort — the  mighty  men  tchich  were  of 
old — men  of  renown.  The  Nephilim, 
rendered  "  giants,"  are,  literally,  the 
fallen,  or  those  who  fall  upon,  or  vio- 
lently assault  others.     So  Aquiki, 


"  attackers."  Some  of  those  who  un- 
derstand  this  narrative  to  be  of  the 
angels,  read  it,  apostates.  The  Sept 
and  Vulg.  read  giants;  Onk.  anc 
Samar.,  mighty  ones  ;  Symm,,  poioer- 
ful  ones.  Moses  here  shows  the 
prevalent  corruption.  1.  From  the 
apostacy  of  the  pious  race  in  their 
carnal  associations.  2.  From  the 
wide  spread  violence,  which  was  even 
increased  by  reason  of  this  wicked 
alliance  referred  to.  The  bodily 
strength  of  this  ungodly  progeny  w 
mentioned.  The  Nephilim,  it  would 
seem,  are  a  class  referred  to,  as  well 
known,  who  arose  in  those  days — 
such  as  breathed  the  spirit  of  Cain 
and  Lamech,  and  were  already  fore- 
shadowed and  represented  in  them. 
And  the  progeny  of  this  ungodly  al- 
liance gave  rise  to  the  Oihhorim — 
mighty  men — such  as  Nimrod,  who 
is  called  Gibhor,  ch.  10 :  8 ;  men  oj 
name— fame — renown.  The  ancient 
mythology,  based  mainly  on  scatter- 
ed traditions  of  these  events,  and  on 
distant  traces  of  these  inspired  an- 
nals, represents  the  giants  as  sprung 
from  the  earth,  and  warring  with 
the  gods,  and  being  overcome,  they 
were  buried  in  the  earth  by  the 
mountains  and  rocks  being  piled 
upon  them ;  and  that  earthquakes 
occur  from  their  struggles  to  get  re- 
lease. The  Nephilim  are  referred  to 
in  other  passages,  and  rendered  "  tlm 
dead,"  in  Prov.  9:18;  21:16,  and 
"  unto  death,"  Prov.  2 :  18, — the  con- 
text referring  to  the  carnal  lust  by 
which  the  rebels  before  the  flood 
perished.  These  were  men  of  re- 
nown — often  referred  to  in  the  most 
ancient  traditions.  And  so  also  they 
have  found  their  way  into  the  an- 
cient mythologies.  Hdvernick  imder- 
stands  Nephilim  to  mean  great 
(giant,)  but  better  understand  tho 
term  to  mean  fallen  ones — apostates. 
In  these  roving  plunderers  (ajid  i 


B.  C.  3567.] 


CHAPTER  VI. 


157 


6  1"  And  God  saw  that  the  wickedness  of  man  loas  grea":  in 
the  earth,  and  that  every  ^ imagination  of  the  thoughts  of  his 
heart  loas  only  evil  continually. 

6  And  f  it  repented  the  Lord  that  he  had  made  man  on  tho 
earth,  and  it  &  grieved  him  at  his  heart. 

e  ch.  8 :  21 ;  Deut.  29 :  19  ;  Prov.  »  ;  18 ;    Matt^.  15  :  19.    f  See  Num.  23 :  19  ;  I  Sam.  16 :  11, 
29  ;  2  Sam.  24 :  16 ;  MaL  3:6;  Jam.   .  j  IT.    g  Isa.  63  :  10 ;  Eph.  4 :  30. 


Bins  perhaps)  as  well  as  in  tlie  wan- 
dering habits  of  the  followers  of  Ja- 
bal,  the  sentence  was  fulfilled  against 
Cain — "A  fugitive  and  a  wanderer 
shalt  thou  be  in  the  earth,"  ch. 
4:12. 

5.  God  is  now  introduced  as  be- 
holding and  contemplating  this 
abounding  and  high-handed  iniqui- 
ty. This  is  to  show  the  notice 
which  God  takes  of  human  conduct, 
and  especially  that  He  does  not  act 
without  knowledge  and  considera- 
tion. This  abounding  iniquity  He 
saw  in  its  true  light— as  it  really 
was — that  it  was  great  in  the  earth. 
Sept.,  That  the  icickednesses  were  mul- 
tiplied. So,  everywhere  in  the  Scrip- 
ture, God  is  spoken  of  as  looking 
down  upon  the  inhabitants  of  the 
earth  to  take  note  of  their  ways — to 
see  if  there  were  any  that  did  under- 
stand— that  did  seek  God,  (Ps.  5  :  19  ; 
14 :  2.)  God  saw  also  every  fabrica- 
tion of  the  thouglits  (or  purposes)  of 
his  heart,  only  evil  all  the  day.  This 
was  the  condition  of  the  human  race. 
"  Their  mind  was  so  thoroughly  im- 
bued with  iniquity  that  the  whole 
life  presented  nothing  but  what  was 
to  be  condemned."  The  language  is 
most  full,  and  exclusive  of  all  good  or 
right  affection.  Not  only  the  wicked- 
ness of  action,  but  of  heart ;  and  not 
only  so,  but  every  fabrication  of  the 
thoughts  of  the  heart  was  evil,  only 
evil,  and  only  evil  continually. 
There  could  be  no  stronger  language 
to  express  the  absolute  and  utter  de- 
generacy of  the  species.  And  this 
was  man  in  a  natural  state — as  fall- 
en. Only  such  as  Noah  was  an  ex- 
ception, and  he  was  a  new  creature — 
a  child  of  God.  "  The  obstinacy  of 
the  men  who  had  greatly  abused  the 


goodness  of  God  is  condemned  in 
these  words ;  yet  at  the  same  time 
the  true  nature  of  man,  when  de- 
prived of  the  grace  of  the  Spirit,  is 
clearly  exhibited."  Calvin.  (1.)  The 
wickedness  was  great  (abundant  and 
gross.)  (2.)  It  was  internal  and  uni- 
versal— "every  fabrication  of  the 
thoughts  of  his  heart."  (3.)  It  was 
total — "  only  evil."  (4.)  It  was  hab- 
itual  and  persevering  "  continually." 
6.  It  repented.  "  The  repentance 
here  ascribed  to  God  does  not  prop- 
erly belong  to  Him,  but  has  refer- 
ence to  our  understanding  of  Him.'' 
— Calvin.  The  change  in  the  mani- 
festation of  the  Divine  dealing  with 
these  sinners  was  such  as  among 
men  would  be  ascribed  to  repent- 
ance. It  was  as  though — to  use  hu- 
man language — God  had  repented  of 
making  man.  This  phraseology 
strongly  expresses  also  the  deep 
grief  which  is  felt  by  the  loving 
heart  of  God.  And  the  feelings 
which  sin  excites  in  the  Divine  mind 
are  represented  in  Scripture  after  a 
human  fashion — grief,  anger,  hatred, 
repentance — though  these  exercises 
are  infinitely  beyond  these  which 
are  found  in  creatures.  We  under- 
stand what  is  meant,  and  these  terms 
are  used  to  make  it  intelligible  to  us. 
See  Num.  23  :  19  ;  1  Sam.  15  :  10,  11. 
Of  course  God  cannot  change.  And 
what  seems  to  us  a  repenting  of  His 
former  course,  is  only  a  change  in 
His  visible  procedure;  yet  always 
exercising  the  same  unchangeable 
attributes — "  without  variableness  or 
shadow  of  turning,"  Jas.  1 :  17 ;  Mai. 
3:6.  1"  A7id  it  grieved  Him  at  Mi 
heart ;  lit..  He  grieved  Himself  to  Hia 
heart.  God's  love  of  what  is  holy, 
and  Hia  pleasure  in  it,  necessarily 


.58 


GENESIS. 


[B.  G  2567. 


1  And  the  Lord  said,  I  will  destroy  man  whom  I  have  created 
from  the  face  of  the  earth ;  both  man  and  beast,  and  the  creep- 
ing thing,  and  the  fowls  of  the  air ;  for  it  repenteth  me  that  I 
have  made  them. 

8  But  ^  N"oah  found  grace  in  the  eyes  of  the  Lord. 

h  ch.  19 :  19 ;  Exod.  33 :  12,  13,  16,  17  ;  LuJiJ  1  :  30  ;  Acts  7  :  46. 


im|  lies  His  displeasure  and  grief  at 
what  is  wicked ;  so  that  He  is  said 
to  be  angiy  (with  the  wicked)  every- 
day, (Ps.  7: 11.)  Here  the  verb  is  in 
the  reflexive  form,  and  means  He 
grieved  Himself.  The  Holy  Spirit  is 
said  to  be  grieved  when  that  is  done 
which  would  provoke  His  withdraw- 
ment.  "  It  may  be  said  that  God  is 
offended  with  the  atrocious  sins  of 
men,  as  if  they  wounded  His  heart 
with  a  deadly  grief." — Calmn. 

7.  The  Lord  said.  Lit.,  Jehovah 
said.  The  awful  judgment  denoun- 
ced upon  the  wicked  world  by  God 
is  here  set  forth  as  the  result  of  ma- 
turest  counsel,  and  based  on  the 
purest  principles.  God  has  just  now 
been  represented  as  repenting  and 
grieving  Himself  at  having  made 
man,  and  what  is  here  narrated  is 
only  another  mode  of  expressing  the 
same  thing.  God,  in  His  infinite 
holiness,  could  not  be  otherwise 
than  hostile  to  such  wickedness. 
He  could  not  but  punish  it  and  ban- 
ish it  from  His  presence.  Men  often 
argue  that  God  is  bound  to  save  all 
His  creatures  because  He  has  made 
them.  Here  it  is  shown  that  such 
sin  in  creatures  is  the  most  flagrant, 
and  that  men,  because  they  are  His 
creatures,  are  all  the  less  excusable 
in  their  sin.  (See  Isa.  27  :  11.)  ^  I 
loill  destroy.  Lit.,  will  wipe  away — 
blot  out,  (2  Kings  21 :  13.)  When 
one  is  led  to  destroy  what  he  has 
created,  it  can  only  be  when  it  has 
proved  itself  utterly  unfit  to  be  pre- 
served. The  interest  of  the  Creator 
in  His  creatures  cannot  be  small. 
He  surely  will  not  destroy  what  He 
has  created  except  it  be  necessary. 
T[  Both  man  and  beast.  Lit.,  From 
man  unto  beast.  But  why  need  the 
lower    animals  be    destroyed   w::h 


man.  Because  they  are  involved 
with  him  in  his  standing  before  God 
— as  they  are  under  His  dominion — 
and  they  are  the  lower  creation  of 
which  he  is  the  head  and  crown". 
Besides  this  gives  a  most  impressive 
exhibition  of  the  dreadful  evil  of 
sin  in  the  world.  The  whole  crea 
tion  is  cursed  with  man.  And  the 
whole  creation  will  share  with  man 
in  the  glory  and  joy  of  his  redemp- 
tion, (Rom.  8  :  21,  22,  23.) 

8.  But  Noah.  There  is  always  "  a 
remnant  according  to  the  election  of 
grace,"  (Rom.  11 : 5.)  Even  in  those 
most  degenerate  times,  when  the 
whole  world  had  become  so  bold  in 
sin,  there  was  a  godly  man — the  head 
of  a  godly  family,  whom  God  would 
save  from  the  coming  destruction. 
^  Found  grace,  etc.  This  phrase 
means, "  found  acceptance  with  God." 
"  Grace,"  in  the  Scripture,  commonly 
signifies  "free  fawr."  And  it  was 
because  of  the  grace  of  God  that 
Noah  foimd  grace  with  Him.  The 
New  Testament  informs  us  that  it 
was  by  faith  in  the  plan  of  grace 
that  Noah  was  led  to  such  distin- 
guished piety  and  perseverance, 
(Heb.  11  :  7.)  It  was  by  Divine 
grace  that  he,  a  poor  sinner  by  na- 
ture,  foimd  acceptance  with  God,  and 
thus  he  became  heir  of  the  righteous- 
ness which  is  by  faith,  (Rom.  11  :  6.) 
Noah  is  also  called  a  "  preacher  of 
righteousness,"  (2  Peter  2  :  5.)  The 
grace  of  God  in  men  leads  to  gra- 
cious conduct.  This  free,  unmerited 
favor  of  God  to  sinners  where  it  is  ap- 
prehended and  embraced  leads  them 
to  gratitude,  and  to  a  grateful  obedi- 
ence. Noah  is  said  to  have  been 
"  moved  with  fear  "  in  the  building 
of  an  ark.  But  it  should  be  noted 
that  the  Greek  term  thus  rendered 


B.  C  3567.] 


CHAPTER  VI. 


159 


9  1"  These  are  the  generations  of  Noah :  »  Noah  was  a  just 
man,  and  perfect  in  his  generations,  a7id  Noah  ^  walked  mth  God. 


i  ch.  7  : 1 ;  Ezek.  14  :  14,  20.    k  ch.  5  : 


means,  "actuated  by  a  spirit  of 
piety" — which,  is,  indeed,  a  godly, 
filial  fear,  (Heb.  11 :  7.)  And  faith 
wrought — wrought  with  his  works 
— as  in  the  case  of  Abraham — and 
"  by  works  was  faith  made  per- 
fect," (Jas.  3 :  33.)  And  the  principle 
of  the  Divine  economy  is  that  "  with- 
out faith  it  is  impossible  to  please 
God,"  or  to  "  find  grace  in  His  eyes." 
This  statement  prepares  us  for  the 
narrative  that  follows  of  all  the  dis- 
tinguishing favor  shown  to  Noah  in 
His  preservation  and  salvation. 

Note, — The  great  promise  of  "  the 
seed  of  the  woman "  to  come,  who 
should  be  victorious  over  the  powers 
of  evil,  was  so  far  from  having  yet 
been  fulfilled  that  there  seemed  to 
be  a  triumph  of  the  kingdom  of  evil 
in  the  world.  One  godly  man,  with 
his  family,  stands  as  a  witness 
against  the  prevailing  iniquity — and 
a  pledge  of  some  better  things  to 
come.  Meanwhile  Noah  was  to  be- 
come the  second  head  of  the  race, 
and  as  such,  a  type  and  shadow  of 
the  Coming  One — the  builder  of  an 
ark  for  the  salvation  of  his  house, 
by  which,  also,  he  condemned  the 
world. 

This  verse  ends  the  first  pa/rash, 
or  section  of  the  law.  In  the  Sab- 
bath readings  in  the  Jewish  syna- 
gogues they  divided  the  Pentateuch 
into  fifty -faur  sections  called  Par- 
shioth,  answering  to  the  number  of 
Sabbaths  in  the  Jewish  intercalary 
year,  and  made  to  answer  for  the 
common  year,  by  reducing  two  sec- 
tions to  one.  This  method  complet- 
ed the  reading  of  the  law  during  the 
year,  commencing  with  Genesis  on 
the  first  Sabbath  after  the  Feast  of 
Tabernacles,  which  was  the  closing 
feast  of  the  year.  So  we  find  that 
in  Paul's  time,  and  from  of  old, 
Moses  was  read  in  the  synagogues 
every  Sabbath  day,  (Acts  15  :  31.) 
When  the  readmg  of  the  law  was 


forbidden  by  Antiochus  Epiphanes, 
they  read  sections  from  the  prophets 
instead ;  and  when  after  that  perse- 
cution they  had  liberty  again,  they 
combined  the  Law  and  the  Prophets, 
reading  sections  from  both,  (Acts 
13  :  15,) 

§  31.  a.  Like  op  Noah — Flood 
Thkeatened — Noah  Dieected 
TO  BUILD  the  Ajrk.    Ch.  6  : 9-33. 

9.  At  this  point  the  particular  his- 
tory of  Noah  is  taken  up.  He  is 
now  to  appear  as  the  leading  charac- 
ter— and  the  formula  is  the  same  as 
before.  ^  These  are  the  generations. 
The  same  term  as  is  applied  to  the 
heavens,  etc,  (ch,  3  :  4,)  and  to  Adam, 
(ch.  5:1,)  and  means  births,  issues, 
with  special  reference  to  the  geneal- 
ogies— and  whatever  concerns  him 
personally,  and  domestically — ^in  the 
immediate  connexions.  ^  A  just 
man.  Noah  is  the  first  person  in 
the  Scriptures  who  is  so  called — a 
just  man  —  righteous.  Jesus  is 
"  that  just  One,"  (Acts  33  :  14,)  "  The 
just  shall  live  by  his  faith,"  (Hab. 
3  : 4,)  So  Noah  was  just  by  his  faith 
by  which  he  became  heir  of  the 
righteousness  which  is  by  faith," 
(Heb.  11 :  7.)  ^  Perfect  in  Ms  gene- 
rations— among  his  contemporaries. 
He  was  a  most  eminent  specimen  of 
piety  in  that  degenerate  age.  This 
does  not  mean  that  he  was  sinless, 
or  that  he  was  just  in  the  sense  of 
having  no  impurities  or  faults  of 
character.  But  he  was  godly  among 
the  godless  world— and  this  prepares 
us  for  the  narrative  of  God's  signal 
mercies  towards  him.  "  There  is 
not  a  just  man  upon  earth,  that  doeth 
good  and  sinneth  not,"  (Eccles.  7 :  30.) 
The  sense  of  "perfect,"  in  Paul's 
Epistles,  is  "mature,"  full-grown,  in 
contrast  with  the  state  of  "  babes  "  in 
the  Divine  life.  Noah,  as  a  "  pieacher 
of  righteousness,"  one  who  published 


160 


GENESIS. 


[B.  C.  3546 


10  And  Koah  begat  three  sons,  ^  Shem,  Ham,  and  Japheth. 

11  The  earth  also  was  corrupt  "^  before  God;  and  the  earth 
was  °  filled  with  violence. 

12  „4nd  God  «  looked  upon  the  earth,  and  behold,  it  was  cor- 
rupt :  for  all  flesh  had  corrupted  his  way  upon  the  earth. 

1  ch.  5 :  32.    m  ch.  7  :  1 ;  10  :  9 ;  13  :  13  ;  2  Chron.  34 :  27;  Luke  1:6;  Rom.  2  :  13 ;  3 :  19. 
a  Ezek.  8:  17;  28  :  16;  Hab.  2  :  8, 17.     o  ch.  18  :  21 ;   Ps.  14:  2;  33  :  13,  14;    53  ;  2,  3. 


and  urged  upon  men  the  only  true 
righteousness  which  is  by  faith — did 
not  claim  to  be  a  man  of  sinless  per- 
fection. He  put  his  simple  trust  in 
God's  promise — looked  for  the  Com- 
ing Seed,  as  the  Great  Divine  Deliv- 
erer—  he  saw  and  embraced  the 
promises  and  confessed  that  he  was 
a  pilgrim  and  stranger  upon  the 
earth,  "declaring  plainly  that  he 
sought  a  Tiome,  {TvarpLda.)  "  We  are 
complete  in  Him  :  Of  His  fulness  we 
receive,"  (see  John  1 :  16.)  Thus  Noah 
walked  with  Ood,  as  Enoch  did,  had 
his  fellowship  with  the  Father,  and 
with  His  Son  Jesus  Christ,  (1  John 
1  : 3.)  It  has  been  held  by  some 
modern  writers  that  the  faith  of  the 
patriarchs  was  only  a  general  trust 
in  God's  pro^'idence,  according  to  the 
knowledge  of  their  time ;  and  that 
it  was  not  in  any  proper  sense  a 
faith  in  Christ.  But  Christ  had  been 
promised.  They  believed  in  Him. 
And  the  New  Testament  is  particu- 
lar to  show  that  theirs  was  a  Christ- 
ian faith — a  faith  in  the  Promised 
Seed.  And  Christ  Himself  declares 
that  Abraham  saw  His  day  and  was 
glad,  (John  8  :  56.)  Especially  does 
Paul,  in  the  Hebrews,  show  that  the 
patriarchs,  and  all  the  Old  Testa- 
ment worthies,  had  the  Christian 
faith,  (Heb.  ch.  11.) 

10.  It  is  here  again  recorded  that 
Noah  hegat  three  sons,  (ch.  5  :  32.) 
Shem  is  named  first,  as  being  (not 
the  oldest,  but)  the  head  of  the 
sacred  line — through  whom  the  Me- 
siah  was  to  come  with  all  His  bless- 
ings. 

11.  A  general  statement  is  here 
made  as  to  the  universal  corruption 
among  men.  This  is  introductory 
to  the  account  of  the  deluges    This 


has  already  been  given  in  substance. 
1"  The  earth  also.    Rather,  And  the 
earth  was  corrupted.    The  whole  hu- 
man   family    in    all  the  inhabited 
earth  was  in  a  state  of  moral  corrup- 
tion,  as  is  expressed  in  the   next 
verse,  "  All  flesh  had  corrupted  his 
way    upon    the  earth," — (the  same 
word.)     When  it  is  said  that  this 
was  before  God,  it  is  meant  that  it 
was  open,  heaven-daring,      ^  And 
the  earth  was  filled    with   violence. 
Sept.,  injustice.    This  accords  with 
aU  the  foregoing  narrative.     In  the 
spirit  of  Lamech,  the  Cainite,  and  in 
the  character  of  the  Nephilim,  and 
of  the  "  mighty  men  of  renown,"  the 
race  had  become    more  and  more 
abandoned — the  corruption  display- 
ed itself  in  all  forms  of  violence — 
until  the  earth  was  filled  with  stripes, 
oppressions,  murders  and  outrages, 
which   called  for  the   Divine  judg- 
ments, in  mercy  to  the  human  fam- 
ily.   Note. — All  this  desperate  ini- 
quity had  its  special  impulse  in  such 
family  corruption  as  polygamy  and 
carnal  alliances,  which  polluted  the 
race   at  the  fountains.     When  the 
marriage  relation  was  profaned  by 
taking  a  plurality  of  wives — then 
murder  grew  bold  and  daring,  and 
claimed  to  be  protected,  as  in  La- 
mech.   And  when  marriage  was  con« 
tracted  without  the  fear  of  God,  and 
according  to  mere  carnal  principles 
then  domestic  j)iety  was  banished 
from  the  earth.     The  single  contrast 
was  in  the  solitary  case  of  Noah  and 
his  pious  house !     And  God  puts  dis- 
tinguished honor  upon  this  eminent 
example  of  steadfast  family  piety. 
He  saves  him  and  his  hous*^. 

12.  God  took  note  of  this  state  of 
things.  In  Ps.  14  and  53,  the  Psalmisi 


B.  C.  2567.] 


CHAPTER  VI. 


161 


13  And  God  said  unto  Noah,  P  The  end  of  all  flesh  is  come 
l^foreme;  for  the  earth  is  filled  Tvdth  violence  through  them: 
^  and  behold,  I  will  destroy  them  Avith  the  earth. 

p  Jer.  51  :  13 ;  Ezek.  7  :  2,  3,  6 ;  Amos  8  :  2 ;  1  Peter  4:7.    q  vs.  IT. 


•well  describes  this  condition  of  man- 
kind. And  God  is  represented  as 
looking  down  to  see  if  there  was  any 
exception  to  tlie  prevailing  wicked- 
ness, (Ps.  14  : 2.)  t  AU  flesh  had  cor- 
rupted his  loay.  The  whole  race 
had  grown  corrupt  in  conduct  and 
practice.  "Tliey  are  corrupt,"  (Ps. 
14 : 1.)  "  They  are  all  gone  aside," — 
("  out  of  the  way.")  "  They  are  alto- 
gether become  jBlthy,"  (Ps.  14  :  3  ; 
53  :  3.) 

13.  God  now  declares  His  purposes 
of  judgment  in  view  of  this  univer- 
sal crime.  1"  An  end  of  all  fl£sh  is 
come  before  me.  Sept-.,  A  season — a 
crisis — not  reloc,  but  Kacpog.  This  is 
the  warning  with  which  God  pre- 
faces to  Noah  His  declarations  of 
judgment,  and  His  directions  of 
mercy.  How  startling  must  have 
been  this  announcement  to  Noah ! 
The  awful  iniquity  could  not  longer 
be  borne.  The  period  of  long-suffer- 
ing (one  hundred  and  twenty  years,) 
was  to  that  generation  only  as  nine 
years  would  be  to  men  of  our  time. 
During  this  interval  Noah  was  "  a 
preacher  of  righteousness,"  warning 
the.  wicked  race  of  the  judgment 
that  would  surely  come  from  God. 
How  long  he  was  engaged  in  build- 
ing the  ark  does  not  appear.  It 
would  seem  from  the  New  Testament 
that  the  ark  was  preparing  during 
the  one  hundred  and  twenty  years, 
(1  Peter  3 :  20.)  Noah  was,  perhaps, 
the  most  remarkable  example  of 
faith  in  the  list  of  Old  Testament 
worthies,  (Heb.  11 :  7.)  The  whole 
world  against  him — the  six  score 
years  to  continue  at  his  work,  and 
in  his  conflict  with  the  ungodly, 
while  as  yet  no  symptoms  of  the 
flood  appeared — the  simple  word  of 
God  to  rest  upon ;  his  faith  ridiculed 
and  scoffed  at,  as  most  unreasonable, 
silly,  and  contrary  to  all  experience. 


1"  Behold  I  will  destroy  them.  The 
verb  here  used  is  the  same  as  is  sev- 
eral times  used  before,  and  rendered 
corrupt,  and  means  also  to  destroy, 
(Hiphil.)  The  corruption  of  the 
world  referred  to,  was  most  destruc- 
tive and  ruinous.  And  God  only 
gives  them  up  to  their  self-destruc- 
tion when  He  sweeps  them  away 
from  the  earth.  Behold  I  am  cor- 
rupting them.  The  same  term  is 
used  of  God's  destructive  work  as 
was  used  of  their  corrupting  and 
destructive  works — to  show  the  con- 
nexion between  the  two — as  if  it 
were  said.  As  they  have  given  them- 
selves up  to  this  universal  corrup- 
tion, so  I  will  cause  their  corruption 
to  seize  upon  them  in  all  its  bitter 
fruits — and  thus  "  destroy  them  that 
destroy  the  earth," — (Gr.,)  corrupt 
them  which  corrupt  the  earth,  (Rev. 
11  :  18.)  God's  retributive  justice  is 
this,  to  give  men  up  to  sin  in  its 
bitter  power  and  penalty,  to  experi- 
ence its  awful  consequences  forever. 
T[  With  tJie  earth.  (See  vs.  7.)  AU 
the  animal  tribes,  and  the  fair  face 
of  the  earth  were  to  be  overwhelmed 
with  this  judicial  destruction.  This 
language  implies  that  great  geolog- 
ical changes  were  produced  by  the 
deluge.  Who  can  tell  what  tremen- 
dous agencies  are  indicated  by  the 
expressions,  "  All  the  fountains  of  the 
great  deep  were  broken  up," — "  The 
windows  of  heaven  were  opened." 

The  universality  of  the  deluge 
seems  -to  be  clearly  taught  hi  the 
narrative,  and  confirmed  by  other 
passages  of»  Scripture,  Gen.  7 :  4,  23. 
"Every  living  substance  was  de- 
stroyed which  was  upon  the  face  of 
the  ground,  both  man  and  cattle; 
and  the  creeping  things,  and  the 
fowl  of  the  heavens,  and  they  were 
destroyed  from  the  earth.  And 
Noah  alone  r(  mained  alive,  and  they 


162 


GENESIS. 


[B.  C.  2567 


that  were  witli  him  in  the  ark,"  ch. 
7:21-23.  "The  flood  came  and  de- 
Btroyed  them  all,"  Luke  17 :  27 ;  Matt. 
24  :  37-39.  "  God  spared  not  the  old 
woiid,  but  saved  Noah,  the  eighth  per- 
son— a  preacher  of  righteousness — 
bringing  in  the  flood  upon  the  world 
of  the  ungodly,"  2  Pet.  2:5.  Be- 
sides, it  is  recorded  that  the  waters 
prevailed  exceedingly  on  the  earth, 
and  all  the  high  hills  that  were  un- 
der the  whole  heaven  were  covered ; 
fifteen  cubits  upwards  did  the  wa- 
ters prevail,  and  the  mountains 
were  covered,"  ch.  7  :  19,  20 ;  8:5. 
It  is  objected  that  this  height  of  fif- 
teen cubits  above  the  tops  of  the 
highest  mountains  (five  miles  high) 
would  require  a  greater  quantity  of 
water  by  far  than  is  contained  in  all 
the  seas  and  oceans  of  the  earth. 
But  the  water  of  the  globe  is  to  the 
land  in  the  proportion  of  three-fifths 
to  two-fifths,  and  there  is  no  natural 
impossibility  as  to  the  sufiiciency  in 
the  diflferent  seas  and  lakes  for  cov- 
ering the  whole  earth.  And  the 
whole  earth  might  have  been  sub- 
merged for  a  twelvemonth,  as  stated 
here,  or  even  for  a  much  longer  pe- 
riod, without  any  trace  of  such  sub- 
mersion being  now  discernible.  Be- 
sides, this  objection  takes  for  granted 
that  the  mountains  were  as  high  be- 
fore the  deluge  as  since,  when  (1) 
some  of  the  high  mountain  ranges 
were  probably  thrown  up  as  a  result 
of  the  deluge.  And  (2.)  The  face  of 
the  earth  may  have  been  otherwise 
changed  in  connexion  with  the  del- 
uge, so  as  that  high  mountain  ranges 
may  have  been  depressed,  and  the 
sea-beds  may  have  been  elevated,  to 
accomplish  this  result  of  overflowing 
the  earth.  (3.)  The  objection  pro- 
ceeds on  the  false  assumption  that 
God  could  not  have  produced  the 
deluge;  as  it  claims,  also  that  He 
could  not  have  created  the  earth  in 
six  natural  days,  and  could  not  have 
produced  the  chaos.  It  admits  no 
miracle  in  the  case,  and  demands 
that  these  great  effects  must  be  ac- 
counted for  by  second  causes,  that 
%xe  natural,  instead  of  preternatural,  i 


But  admitting,  as  we  do,  that  God 
can  and  does  work  miracles,  the  ob- 
jection is  set  aside.  Nay,  admitting, 
as  they  must  do,  that  geology  and  all 
natural  science  attests  the  fact  of 
miracles,  and  of  miracles  such  as 
these  convulsions  and  deluges,  and 
their  objection  falls,  even  on  their 
own  groimd.  Could  God  produce 
water  enough  for  such  a  universal 
deluge  is  the  question. 

2.  It  is  objected  that  such  an  in- 
creased mass  of  water,  as  is  reckoned 
to  be  necessary  for  the  deluge,  would 
alter  the  action  of  gravity  upon  the 
earth,  and  the  nutation  of  the  axis. 
This  also  proceeds  on  the  assump- 
tion that  God  could  not  do  it. 

3.  It  is  further  objected  as  to  the 
capacity  of  the  ark — that  it  was  not 
large  enough  for  all  the  species  oi 
animals  and  living  tribes ;  but  this 
has  been  disproved  by  accurate  cal- 
culations. 

4.  That  the  animals,  belonging  to 
diffbrent  zones,  could  not  all  have 
been  preserved  alive  in  the  same  at- 
mosphere or  climate.  But  every 
menagerie  and  zoological  garden  dis- 
proves this,  where  tropical  animals 
and  those  of  most  northern  latitudes 
subsist  in  the  same  climate. 

5.  As  to  the  dilficulty  of  gathering 
the  food  for  so  many,  it  is  simply  the 
difficulty  which  God  is  supposed  to 
have  had  in  provisioning  this  house 
of  His  —  this  ark  of  salvation  —  as 
though  He  has  not  always  bread 
enough,  and  to  spare.  As  though 
He  would  give  the  order  for  all  to 
enter,  and  then  shut  them  in  with- 
out providing  food  sufficient. 

6.  But  it  is  further  objected  that 
trees  have  been  found,  whose  age,  as 
ascertained  by  their  rings,  must  be 
greater  than  the  deluge  of  Noah. 
For  example,  a  tree  of  tropical  Afri- 
ca, calculated  by  the  rings  of  its 
trunk  to  be  five  thousand  two  hun- 
dred and  thirty-two  years  old,  which, 
it  is  alleged,  could  not  have  lived 
under  the  waters  of  the  deluge 
during  a  hundred  days.  But  it 
has  been  discovered  by  Dr.  Carpen- 
ter in  the  West  Indies  that  tropical 


B.  C.  2567.] 


CHAPTER  VI. 


163 


trees  shed  their  leaves  two  or  tliree 
times  in  a  year ;  and  tliat  these  rings 
or  circles  in  tlie  fonnation  of  the 
trunk  are  fcrnied  by  the  check  of 
vegetation  at  the  shedding  of  the 
leaves,  and  are  not  annual  layers,  as 
was  formerly  j  udged.  This  of  course 
would  reduce  the  age  of  ihese  trees 
— the  Boabab,  an  African  tree,  and 
the  Taxodium,  a  Mexican  tree — at 
least  by  one  half.  This  objection  is 
thus  providentially  answered. 

7.  How  the  animals  could  have  so 
spread  after  the  flood  is  queried.  To 
this  Priclmrd  replies  that  a  partial 
creation  of  animals  probably  took 
place  after  the  flood ;  and  in  favor 
of  this,  he  adduces  the  fact  that 
fresh  creations  have  marked  every 
new  geological  epoch.  It  has  been 
quite  too  hastily  assumed  that  there 
have  been  no  creations  on  earth 
since  the  sixth  day.  Agassiz  truly 
remarks  that  "  since  man  has  existed 
upon  the  earth  no  appreciable  change 
has  taken  place  in  the  animal  or 
vegetable  world."  But  this  does  not 
by  any  means  forbid  the  belief  that 
there  may  have  been  a  re-creation  of 
the  same  species  as  were  destroyed 
in  the  deluge. 

8.  A  further  objection  is  urged 
from  the  cones  of  volcanoes,  as  of 
Etna,  where  the  cinders  and  dust, 
which  it  is  calculated  must  be  older 
than  the  deluge  of  Noah,  would 
have  been  washed  away  by  it,  but 
which  show  no  traces  of  the  deluge. 
This  is  argued  especially  from  the 
volcajio  of  Auvergne  and  Dauphine 
in  the  centre  of  France,  which  it  is 
held  could  not  have  had  an  eruption 
since  Europe  was  peopled,  because 
there  is  no  tradition  of  such  an  event. 
And,  moreover,  that  the  geological 
formations  between  difierent  layers 
of  lava,  and  the  wearing  of  river 
courses  through  great  depths  of  the 
rocky  substance,  prove  a  far  longer 
antiquity  than  the  deluge  of  Noah. 
But  these  may  have  been  volcanic  in 
a  previous  geological  period  of  our 
earth,  and  afterwards  may  have  be- 
come submarine  volcanoes,  and  being 
upheaved  again  when  the    deluge 


subsided,  they  may  have  resumed 
their  action.  This  would  account 
for  most  of  the  phenomena.  But  (1.) 
These  volcanoes  may  have  had  erup- 
tions since  the  time  of  the  deluge 
without  any  extant  record  or  tradi- 
tion of  the  event.  (2.)  The  loose  dust 
that  now  forms  these  volcanic  cones 
may  have  become  light,  as  it  now  is, 
by  the  disintegration  of  atmospheric 
agency  during  so  long  a  period,  while 
at  the  time  of  the  deluge  it  may 
have  been  much  more  solid,  like  the 
lumps  of  lava  that  form  the  sides 
below ;  especially  the  carbonic  acid 
gas  which  issues  from  these  volcanic 
districts,  softens  and  dissolves  the 
rock. — Lyell.  (3.)  It  is  maintained  on 
good  authority  that  there  are  historic 
traces  of  such  eruptions  in  the  years 
458-460,  A.  D.,  and  that  the  rogatian, 
days  in  the  ritual  of  the  English 
church  were  instituted  by  the  Bishop 
of  Vienne,  and  are  a  commemoration 
of  these  catastrophies. 

9.  It  is  admitted  by  aU  geologists 
that  there  have  been  successive  del- 
uges, and  that  every  geological  epoch 
is  marked  by  such  an  event.  But  it 
is  contended  by  some  that  the  last 
convulsion  and  overflow  was  ante- 
rior to  man's  creation,  because  hu- 
man bones  or  fossils  are  not  found 
in  any  strata  of  earlier  date,  and  be- 
cause no  remains  of  human  works 
have  been  found  in  such  pre-Adamic 
strata.  "No  deluge,  therefore,  de- 
stroyed a  wicked  and  disobedient 
race  of  men,"  says  Kaliscli.  But  just 
now  these  very  geological  authori- 
ties are  clamoring  about  the  alleged 
discovery  of  such  human  fossils,  and 
remains  of  human  works  in  strata, 
or  caves  or  gravel-bed-s  along  with 
the  remains  of  extinct  mammalia, 
and  are  claiming  therefore  that  they 
have  found  traces  of  pre-Adamic 
man.  But  if  it  can  be  proved  that 
they  have  found  human  fossils  in 
such  geological  quarters,  then  the 
strongest  objection  which  they  have 
hitherto  urged  against  the  fact  of 
the  deluge  of  Noah,  and  its  univer- 
sality, together  with  the  mighty  geo- 
logical  changes  which  were  formerly 


164 


GENESIS. 


[B.  C.  3567 


referred  to  that  event,  is  set  aside, 
and  thus  tliey  contradict  their  own 
theories.  Especially  thej  show  ns 
that  their  theories  are  so  liable  to 
charge  from  new  discoveries,  that 
they  cannot  be  relied  on.  "Who 
can  tell  'what  fossils  may  yet  be 
found  in  ocean-beds  ?"  they  say. 
True.  And  what  if  human  remains 
are  found  there?  Yet  their  argu- 
ment is  based  on  the  mere  negative 
evidence — the  absence  of  human  re- 
mains in  the  tertiary  beds,  while  so 
small  a  portion  of  the  geological 
field  has  yet  been  explored.  If  they 
find  such  tertiary  human  remains, 
they  are  bound,  by  their  own  theo- 
ries, rather  to  admit  not  only  the 
universality  of  the  deluge,  but  all 
that  was  claimed  by  the  deluge  the- 
ory in  accounting  for  the  geological 
formations. 

1.  Universal  tradition  points  not 
only  to  a  deluge  during  the  human 
period,  but  to  the  deluge  of  Noah's 
time.  See  "Bryant's  Analysis  of 
Ancient  Mythology,"  "  Harcoitrfs 
Doctrine  of  the  Deluge"  etc. 

The  ark,  the  dove,  the  rainbow  are 
all  incorporated  with  the  traditions. 
The  medal  struck  in  the  reign  of 
Philip  the  Elder  in  the  city  of  Apa- 
mea,  represents  a  square  box  afloat 
on  the  water,  with  a  man  and  wom- 
an inside,  and  also  two  birds  and  an 
olive  branch,  and  the  name  Noe  on 
the  box.  Hindu  traditions,  as  well 
as  Chaldean,  and  Qreeh  and  Ameri- 
can, all  agree  even  in  the  leading 
details  of  the  flood,  so  as  to  call  for 
this  historical  basis. 

2.  To  argue  from  the  alleged  find- 
ings of  geological  science  that  the 
deluge  of  Noah  must  have  been  lo- 
cal, and  confined  to  a  narrow  dis- 
trict of  country,  is  to  sink  the  plain 
Scripture  record  below  the  indistinct 
and  partially  explored  and  poorly 
understood  record  of  the  rocks.  For 
if  the  waters  rose  fifteen  cubits 
above  the  highest  mountains  of  the 
then  inhabited  countries,  their  level 
would  have  been  sufficient  to  make 
the  deluge  universal.  Kalisch  main- 
tains that  such  interpreters  "  violate 


all  the  rules  of  a  sound  philology, 
distort  the  spirit  of  the  language, 
and  disregard  the  dictates  of  com- 
mon sense."    Introduction,  p.  144. 

3.  A  volume  of  water  thirty  feet 
above  the  top  of  Ararat,  (which,  ac- 
cording to  Parrot,  is  sixteen  thou- 
sand two  hundred  and  fifty-four  feet 
high,)  and  which  prevailed  for  al- 
most a  year,  must  have  found  its 
equilibrium,  and  thus  covered  the 
face  of  the  whole  globe.  According 
to  the  calculation  of  Lilienthal,  the 
quantity  of  water  necessary  to  cover 
the  surface  of  the  earth  to  the  height 
of  a  mile  above  the  level  of  the  sea 
is  only  equal  to  the  two  hundred  and 
seventy-second  part  of  the  volume  of 
the  earth.  See  Kurtz.  Partialists 
compute  that  there  were  at  the  time 
of  the  deluge  about  four  millions  of 
inhabitants  on  the  globe. 

4.  But  if  the  flood  was  not  univer- 
sal, but  local,  where  did  it  take  place 
exactly  —  over  what  amount  of  ter- 
ritory ?  Hugh  Miller  and  others  ar- 
gue that  it  was  local,  on  the  ground 
that  in  sach  case  "  the  necessity  for 
preserving  all  the  species  of  animals 
in  the  ark  disappears.  For  in  the 
first  place  there  was  nothing  to  pre- 
vent the  birds  and  many  of  the  large 
mammals  from  getting  away,  and 
in  the  next,  the  number  of  species 
peculiar  to  that  geographical  area, 
and  which  would  be  absolutely  de- 
stroyed by  its  being  flooded,  sup- 
posing they  could  not  escape  is  in- 
significant." And  thus  the  deluge 
itself  is  made  "  insignificant."  Pe- 
rowne  (in  Smith's  Bib.  Diet.)  "Noah  " 
argues  that  "  imless  we  suppose  that 
a  stupendous  miracle  was  wrought, 
we  must  believe  that  the  flood  ex- 
tended only  over  a  limited  area  of 
the  globe,"  But  we  do  suppose  such 
a  miracle  was  wrought.  This  is  the 
plain  impression  which  the  Biblical 
narrative  gives. 

5.  But  if  all  the  language  which 
seems  so  universal,  refer  only  to 
what  is  local,  and  the  deluge  did 
not  cover  "the  whole  earth,"  then 
we  must  regard  God's  covenant  witb 
Noah,  sealed  by  the  rainbow  where 


B.  C.  2567.] 


CHAPTER  VI. 


165 


14  1'  Make  thee  an  ark  of  gopherwood ;  rooms  shalt  thou  make 
in  the  ark,  and  shalt  pitch  it,  within  and  without,  with  pitch. 


this  same  phrase  occurs,  as  referring 
only  to  that  locality,  wherever  it 
was ;  and  we  have  no  covenant  that 
there  shall  not  be  a  deluge  to  drown 
this  continent,  and  other  continents 
and  localities  not  included  in  Noah's 
deluge.  But  who  believes  that  to  be 
the  meaning  of  the  Scripture  ? 

6.  Besides,  if  the  passage  in  Peter 
refers  to  the  destruction  at  the  del- 
uge, as  is  most  generally  understood, 
though  it  would  seem  perhaps  more 
forcibly  to  refer  to  the  chaos,  (see  In- 
troduction, p.  46,)  then  it  is  distinct- 
ly said  that  the  kosmos  (world)  that 
then  wa^,  perished ;  and  this  is  not 
the  oikmimene — the  inhabited  world 
— but  the  kosmos — the  world  itself, 
of  creatures  and  products,  (3  Pet. 
3  :  5-8.)  Though  most  of  those  who 
advocate  a  partial  and  local  deluge 
imderstand  it  to  be  altogether  con- 
sistent with  the  Biblical  narrative, 
yet  we  adhere  to  the  more  obvious 
meaning  of  the  record,  until  it  is 
clearly  disproved. 

7.  It  would  seem  to  be  conclusive 
that  as  the  passage  in  Peter  predicts 
a  deluge  of  fire  analogous  to  the  del- 
uge of  waters,  so  we  cannot  under- 
stand it  in  either  case  of  any  other 
than  a  universal  deluge.  "  The 
heavens  shall  pass  away  with  a 
great  noise,  and  the  elements  shall 
melt  with  fervent  heat — the  earth 
also,  and  the  works  that  are  therein 
shall  be  burned  up,"  3  Pet.  3  :  10. 
This  surely  cannot  mean  a  local  and 
partial  destruction.  Even  Golenso 
admits  that  "mathematical  and  phys- 
ical science  forbid  our  believing  in  a 
partial  deluge,  such  as  some  have 
supposed,  since  that  involves  an  uni- 
versal flood."  Page  18,  Vol.  2.  But 
it  is  held  by  this  last  writer  that  the 
narrative  is  not  historical.  And  to 
this  it  is  sufficient  to  reply  that  it 
manifestly  claims  to  be  history,  and 
nothing  else ;  that  to  deny  its  his- 
torical character,  is  in  effect  to  deny 
Uie  whole  Bible  history — ^nay,  more. 


it  is  to  deny  the  author.ty  and  di- 
vinity of  Jesus  Christ  himself,  who 
gives  His  explicit  sanction  to  the 
historical  truth  of  the  narrative, 
Matt.  24 :  37.  Compare  Luke  17 :  36. 
But  this  would  be  more  incredible 
than  any  thing  found  in  the  narra- 
tive. Many  who  hold  to  a  partial 
deluge,  understand  that  such  a.view 
is  perfectly  consistent  with  the  Bib- 
lical terms,  in  that  the  expressions 
are  universal  only  in  reference  to  the 
earth  as  inhabited  at  the  time.  One 
of  the  latest  writers  on  the  subject 
(Peroicne)  admits  that  "a  imiversal 
deluge  cannot,  on  geological  grounds 
alone,  be  pronounced  impossible," 
though  he  holds  that  "  there  is  other 
evidence  conclusive  against  it,  mira- 
cle apart."  The  difficulty  which  this 
school  of  writers  find  is  in  admitting 
a  miracle.  And  the  tacit  concession 
also  is,  that  to  those  who  can  believe 
in  a  miracle — that  is,  in  an  extraor- 
dinary interposition  of  the  Almighty 
— there  is  no  difficulty  at  all  in  the 
narrative. 

14.  Make  thee  —  to,  or  for  thee. 
■[[  An  ark.  The  term  here  used  is 
not  the  word  for  an  ordinary  ship, 
but  rather  for  a  vessel  without  mast 
and  rudder — being  intended  only  for 
a  floating  structure.  The  word  is 
tebhah — a  tiib — or  chest.  See  Exod. 
2  :  3,  used  of  Moses'  ark  of  bulrushes. 
The  ark  of  the  covenant  was  also  a 
hollow  chest,  though  the  term  for 
that  is  different  in  the  Heb,,  but  the 
same  in  the  Greek.  •[[  Gopherwood  ; 
lit.,  of  trees  of  Gopher — ^planks  or 
timbers  of  Gopher ;  which  was  prob- 
ably a  general  term  for  resinous  or 
pitchy  timber.  If  the  term  were  the 
common  designation  of  a  particular 
tree,  it  would  not  have  been  the  plural 
form.  Some  understand  it  to  be  the 
cypress,  as  there  is  an  affinity  in  the 
letters  oiWie^ovdi  gopher,  (Gr.  kupar^ 
others,  the  cedar  or  jumper  ;  but  it 
may,  and  most  probably  does  include 
all  these.    This  resinous  wood  wai 


166 


GENESIS. 


[B  C.  2567. 


15  j^nd  this  is  the  fashion  which  thou  shalt  make  it  of:  The 
lengtli  of  the  ark  shall  he  three  hundred  cubits,  the  breadth  of  it 
fifty  cubits,  and  the  height  of  it  thirty  cubits. 

16  A  window  shalt  thou  make  to  the  ark,  and  in  a  cubit  shalt 
thou  finish  it  above  ;  and  the  door  of  the  ark  shalt  thou  set  in  the 
side  thereof:  loith  lower,  second,  and  third  stories  shalt  thou 
make  it. 


to  be  used  as  it  would  not  rot,  nor  be 
liable  to  worm-eating'.  This  latter 
was  the  chief  injury  done  to  timber, 
which  made  it  very  insecure  for 
building.  It  is  still  the  case  in  Pal- 
estine, that  the  worms  perforate  such 
timber  as  is  not  resinous,  and  heavy 
beams  are  soon  eaten  by  them  so 
secretly,  that  the  houses  are  liable 
to  faU  in.  Therefore  Solomon  was 
so  particular  to  use  the  cedar  of 
Lebanon  for  the  temple.  And  this 
wood  is,  on  this  account,  very  scarce 
and  costly.  "  Pine  forests,"  says  Col. 
Ghesney,  "  abound  in  Armenia.  Cy- 
press  groves  abound  there."  Among 
the  Mohammedans  they  are  selected 
for  cemeteries.  1"  Booms.  The  word 
means  cells — stalls  — sm.sill  apart- 
ments :  elsewhere  (twelve  times)  in 
the  Scripture  unifonnly  rendered 
nests — as  here  in  the  margin — lodg- 
ing places.  See  Obad.  4.  "f  Pitch  it. 
The  word  is  that  which  is  the  basis 
of  our  English  word  cover,  and  here 
plainly  means  to  smear.  Lit.,  it 
reads,  Smear  it  tcith  a  smearing. 
Some  bituminous  coating  was  to  be 
applied  to  the  wooden  vessel,  both 
inside  and  out,  so  that  it  would  turn 
the  water,  and  would  harden,  so  as 
to  be  impervious.  The  Sept.  uses 
here  the  term  aspJialtum. 

15.  And,  etc.,  lit.,  and  this  which  thou 
shalt  make  it.  Thou  shalt  make  it 
this,  thus,  after  this  fashion.  ^  Three 
hundred  cubits.  Winer  makes  the 
Mosaic  cubit  equal  to  nineteen  and 
a-half  of  our  inches.  Bockh,  and  oth- 
ers, make  it  nearly  two  inches  more. 
Theniiis  is  judged  most  correct,  as 
his  cubit  agrees  best  with  those 
'^  >imd  on  the  Egyptian  UKmuments. 
He  holds  the  dimensions  to  have 
been,  in  round  numbers,  four  hun- 


dred and  seventy-seven  feet  long", 
seventy-nine  feet  broad,  and  forty- 
seven  feet  high.  Others  make  it 
five  hundred  and  forty-seven  feet 
long,  by  ninety-one  feet  two  inches 
wide,  and  forty-seven  feet  two  inches 
high.  Reckoning  the  cubit  at  1.8 
feet,  we  find  the  length  to  be  about 
five  hundred  and  forty  feet,  the 
breadth  ninety  feet,  and  the  height 
fifty-four  feet.  The  Great  Eastern 
is  six  hundred  and  eighty  feet 
long,  (six  hundred  and  ninety-one 
on  deck,)  eighty-three  feet  in 
breadth,  and  fifty-eight  feet  in  depth 
— thus  longer  and  deeper.  Tiele 
shows  that  it  was  suflBciently  large 
to  receive  all  those  animals  which 
were  to  be  preserved  in  it,  that 
it  contained  three  million  six  hun- 
dred thousand  cubic  feet — and  reserv- 
ing nine-tenths  for  the  victualling 
department,  and  assigning  fifty-four 
cubic  feet  to  every  species — each  pair 
of  animals  —  there  was  room  for 
nearly  seven  thousand  different 
species.  The  structure  was  made, 
not  for  sailing  purposes,  but  for 
freight.  Fishes,  worms,  and  in- 
sects were  not  received  into  the  ark. 
Dr.  Hales  has  estimated  that  it  was 
a  vessel  of  about  forty-two  thou- 
sand  tons  in  capacity.  It  has  been 
proved  that  these  proportions  are 
admirably  fitted  for  the  greatest 
amount  of  tonnage,  but  not  for 
sailing. 

16.  A  icindow.  This  term,  used 
in  the  dual  number,  means  noon- 
day light,  and  it  is  commonly  render- 
ed in  the  singular,  "  noon,"  and  no 
where  else  "  icindow."  Junius  and 
Tremellius  render  this  in  the  singu- 
lar, a  clear  light.  Heb.  Fam.  Bible 
reads,  A  transpa/rency.    It  is  quite  a 


B.  C.  2567.] 


CHAPTER  VI. 


167 


17  ''  And  behold,  I,  even  I,  do  bring  a  flood  of  waters  upon 
the  earth,  to  destroy  all  flesh,  wherein  is  the  breath  of  life,  from 
under  heaven :  a?id  every  thing  that  is  in  the  earth  shall  die. 

18  But  with  thee  will  I  establish  my  covenant:  and  ^  thou 
shalt  corae  into  the  ark,  thou,  and  thy  sons,  and  thy  wife,  and  thy 
Bons'  wives  with  thee. 

19  And  of  every  living  thing  of  all  flesh,  *  two  of  every  sort 

r  vs.  13  ;  ch.  7  :  4,  21,  22,  23 ;  2  Peter  2:5.    b  ch.  7  :  1,  7, 13  ;  1  Peter  3  :  20  ;  2  Peter  2 : 5. 
t  ch.  7,  8,  9,  15,  16. 


different  word  from  that  rendered 
window.,  (cli.  8  :  6,)  and  wliich.  Noah 
is  said  to  have  opened.  It  seems  to 
have  been  a  sky-light  of  some  un- 
known transparent  substance  for  the 
admission  of  light.  ^  In  a  cubit,  etc. 
This  must  be  understood  to  be  a 
direction  for  raising  the  roof  of  the 
ark  in  the  middle,  so  as  to  form  a 
gentle  slope  for  turning  off  the  water. 
The  feminine  suffix  makes  it  refer 
to  the  ark,  and  not  to  the  window. 
'"  The  cubit  is  possibly  the  height  of 
the  parapet  round  the  lighting  and 
ventilating  aperture.  The  opening 
occupied  probably  a  large  portion  of 
the  roof,  and  was  covered  during  the 
rain  with  an  awning,  (mikseh,  Gen. 
8  :  13,")  which  was  removed  by 
Noah.  An  entrance  was  to  be  made 
in  the  side  of  the  ark — and  there 
was  no  need  of  more  express  direc- 
tion about  it.  It  was  this  door  by 
which  the  Lord  shut  Noah  in,  ch. 
7  :  16.  ^  Lower,  etc.  These  three 
terms  are  in  the  plural.  The  word 
"  stories  "  is  not  expressed,  but  seems 
to  be  understood.  Lit.,  Underneath, 
middle  and  upper  (stories,)  thou  shalt 
make  it.  It  is  impossible  for  us 
from  these  few  data  to  arrive  at  the 
exact  structure  of  the  ark.  But  it 
was  no  house  set  in  a  boat  as  the 
pictures  commonly  give  it.  It  was 
designed  as  a  float,  not  as  a  sailing 
vessel. 

17.  God  now  declares  his  object  in 
the  erection  of  this  vessel.  /,  behold 
I  am  bringing  the  flmd.  It  is  refer- 
red to  as  the  flood  by  eminence,  or 
OS  that  already  mentioned  to  Noah. 
The  find  to  be  accomplished  by  the 
flood  is  stated — to  destroy  all- flesh. 


It  was  to  be  a  universal  destruction 
of  living  creatures  from  off  the 
face  of  the  earth,  excepting  only  the 
remnant  who  should  be  saved  in  the 
ark.  Murphy  calculates  that  the 
population  of  the  earth  at  the  time, 
was  less  than  four  millions.  The 
bloody  stains  of  murder  were  to  be 
washed  out,  such  as  appear  in  La- 
mecli,  who  boasts  his  impunity  in 
defiant  song.  The  deluge  occurs 
not  by  natural  laws,  but  by  direct 
interposition  of  the  Creator.  It  is 
to  be  exjjlained  not  by  natural  phil- 
osophy, but  by  the  word  of  Goi. 
^  In  the  earth.  This  clause  excludes 
fishes,  whose  domain  is  in  the  wa- 
ters. The  deluge  was  brought  on 
the  whole  world  as  a  pimishment  of 
man's  sin,  (Kom.  8  :  22.) 

18.  But  icith  thee.  Here  is  the 
gracious  provision  for  saving  a  rem- 
nant— according  to  the  election  of 
grace.  It  was  all  of  grace,  God  cov- 
enanting with  Noah,  to  save  him  and 
his.  This  covenant  was  a  household 
covenant.  It  has  always  been  God's 
plan  to  propagate  and  transmit  His 
church  by  means  of  a  pious  poster- 
ity. His  church  is  the  same  in  aU 
ages,  only  under  different  outward 
dispensations.  By  this  announce- 
ment Noah  was  animated  to  .obedi- 
ence in  his  most  tedious  and  difficult 
task — and  thus  his  faith  was  exer- 
cised in  God  as  a  Covenant  God. 
There  were  eight  persons  in  all — • 
Noah,  his  wife,  their  three  sons  and 
their  wives,  (1  Peter  3  :  20.) 

19.  Directions  are  here  given  as  to 
the  lower  animals  which  he  should 
take  with  liim  into  the  ark.  Pairs 
of  each  he  should  take  to  preserve 


168 


GENESIS. 


[B.  C.  2567. 


shalt  thou  bring  into  the  ark,  to  keep  them  alive  with  thee :  they 
shall  he  male  and  female. 

20  Of  fowls  after  their  kind  and  of  cattle  after  their  kind,  of 
every  creeping  thing  of  the  earth  after  his  kind ;  two  of  every 
sort  "  shall  come  unto  thee,  to  keep  them  alive. 

21  And  take  thou  unto  thee  of  all  food  that  is  eaten,  and  thou 
shalt  gather  it  to  thee ;  and  it  shall  be  for  food  for  thee,  and  for 
them. 

22  w  Thus  did  Noah ;  *  according  to  all  that  God  commanded 
him,  so  did  he. 


u  ch.  7,  9, 15  ;  see  ch,  2  :  19.    w  Heb.  11 : 7;  see  Exod.  40  :  16.    x  oh.  7  :  5,  9, 16. 


the  species  alive.     The  number  is 
given  in  ch.  7  : 2. 

20.  Shall  come  unto  thee.  All  the 
animals  had  been  brought  to  him  be- 
fore, (ch.  2  :  19.)  It  seems  here  to  be 
intimated  that  the  reptUes  even 
should  come  to  Noah  by  some  extra- 
ordinary impulse.  No  insects  nor 
worms  were  included.  All  the  varie- 
ties may  be  referred  to  species,  and 
the  species  now  claimed  as  belong- 
ing to  a  genus  may,  perhaps,  be  re- 
duced in  numbers.  Space,  we  have 
seen,  was  afforded  by  the  area  of  the 
ark  for  nearly  seven  thousand  spe- 
cies. Many  objections  have  been 
raised  against  the  assembling  of  an- 
imals from  all  quarters  of  the  earth 
into  one  place.  But  we  need  not 
suppose  that  any  differences  of  cli- 
mate existed  then — and  if  there  did, 
it  was  surely  in  the  power  of  God  to 
assemble  the  animals,  as  easily  as 
He  could  assemble  the  waters  for  the 
deluge.  Besides,  we  know  not  how 
widely  these  animals  had  spread. 
Some  have  sought  to  explain  it  by 
supposing  that  the  deluge  was  only 
partial,  and  not  universal,  (see  vs. 
13,  notes.)  More  than  a  thousand 
species  of  mammalia — and  fully  five 
thousand  species  of  birds  are  alleged 
to  exist.  In  Johnson's  Physical  At- 
las, (1856,)  the  number  of  species  of 
maitamalia  is  given  as  one  thousand 
six  hundred  and  fifty-eight.  Of 
birds,  the  number  of  species  reckoned 
by  Lesson  is  six  thousand  two  hun- 
dred and  sixty-six.  Of  reptiles  six 
hundred  and  forty-two  are  reckoned 


by  G?ias.  Bonaparte.  The  clean  ani- 
mals alone  have  been  computed  at 
one  thousand  one  hundred  and  sixty- 
two  individuals,  supposing  that  seven 
of  each  species  was  taken.  But  even 
if  we  coTild  not  see  how  the  stowing 
of  these  creatures  took  place,  it  is 
much  easier  to  infer  that  there  are 
particulars  which  we  do  not  know, 
or  cannot  appreciate,  than  to  deny 
the  plain  statement  of  the  Scripture. 
Some  suppose  that  a  partial  new 
creation  of  animals  took  place  after 
the  flood.  The  various  continents 
were  probably  connected  at  the  first, 
and  this  would  allow  of  their  migra- 
tion to  the  ark  from  all  quarters. 
The  food  could  the  more  easily  be 
collected,  as  the  deluge  occurred  in 
the  second  month  of  the  year,  in 
Autumn. 

22.  Here  is  the  power  of  Noah's 
faith.  In  so  gigantic  an  undertak- 
ing, against  such  a  world  of  opposi- 
tion, in  the  face  of  all  natural  appear- 
ances Noah's  faith  achieved  the  work. 
It  produced  a  simple,  earnest  obedi- 
ence to  the  Divine  command  in  all 
things.  Thus  his  faith  wrought 
wonders.  Noah  is  a  hero  in  history. 
"  I  admire,"  says  Ghrysostom,  "  the 
virtue  of  this  just  man,  and  the  un- 
speakable mercy  of  the  Lord,  when 
I  consider  how  he  was  able  to  live 
among  the  wild  beasts,  having  had 
conferred  on  him  that  former  dignity 
of  man  which  the  animals  acknowl- 
edged  and  obeyed,"  The  apostle's 
comment  in  the  Hebrews  is  full  of 
force.    (1.)  Noah  did  this  great  work 


B.  C.  2447. 


CHAPTER  VII. 
CHAPTER    yjl. 


169 


AND  the  Lord  said   unto  Xoah,  ^  Come  thou   and   all  thy 
house  into  the  ark:  for  ^  thee  have  I  seen  righteous  before 
me  in  this  generation. 


a  vs.  Y,  13  ;  Matt.  24  :  38  •  Lake  17  :  26 ;  Heb.  11 :  7;  1  Peter  3  :  20 ; 
6:9;  Ps.  33  :  18,  19 ;  Prov.  10  :  9  ;  2  Peter  2  :  9. 


2  Peter  2:5.    b  ch. 


hp  faith — in  God's  word,  and  in  God 
Himself,  and  in  God's  standing  prom- 
ise of  a  Messiah  to  come.  (2.)  He 
was,  also,  "  moved  with  fear," — that 
fear  of  God  which  is  filial,  not  ser- 
vile, and  which    leads  to  cheerful 


obedience.  (3.)  The  result  of  this 
was  "  the  saving  of  his  house,"  and 
the  condemnation  of  an  imgodly  and 
disbelieving  world,  and  his  own  heir- 
ship of  that  righteousness  or  justifi- 
cation, which  is  by  faith  alone. 


PART  III. 

Fro?n  the  Flood  to  the  Covenant  with  Abraham. 


CHAPTER  VII. 

§  23.    The  Flood— The  Ark.    Ch. 
7  : 1-24. 

The  long  period  of  warning  and 
preparation  had  now  nearly  passed. 
The  one  hundred  and  twenty  years 
had  rolled  on,  and  were  now  within 
a  week  of  their  termination.  The 
ark  itself  was  at  length  completed 
and  ready  for  occupancy.  Against 
all  the  reviling  of  men  and  the  temp- 
tations of  Satan,  Noah's  faith  had 
triumphed.  Now  it  remained  to  in- 
troduce to  the  majestic  structure  its 
tenants,  and  God's  time  has  come 
for  them  to  enter. 

1.  Come  thou.  The  command  is  a 
gracious  command.  So  is  it  in  the 
gospel.  Christ  is  the  Ark  of  the 
New  Testament,  and  the  invitations 
to  enter  in  are  commands  also, 
while  the  commands  are  invitations 
of  grace — co7ne,  come.  1"  And  all 
thine  house.  The  plan  of  God  from 
the  beginning  has  been  to  dispense 
His  grace  by  a  household  covenant. 
He  has  pleased  to  propagate  His 
church  by  means  of  a  pious  pos- 
terity.   "I  will  be  a  God  to  thee, 

VOL.  I. — 8. 


and  to  thy  seed  after  thee,"  (ch. 
17  : 7.)  Hence  we  have  the  house- 
hold baptism  in  the  Christian  church, 
(Acts  16  :  15.)  This  does  not  indicate, 
however,  that  the  children  are  regen- 
erate, but  provides  that  they  may 
become  so,  by  God's  blessing  on  the 
parental  fidelity.  The  children  of 
Noah  were  not  all  regenerate  as  we 
infer  from  the  sequel.  But  God 
encourages  the  parental  endeavor  to 
that  end,  and  favors  the  children  of  be- 
lievers with  the  extraordinary  means 
and  promises.  So  under  the  New 
Testament  the  children  of  believers 
are  still  bidden  to  come  into  the  ark, 
Temporal  mercies  and  deliverances 
are  often  granted  to  them  for  the 
parent's  sake — they  are  bom  within 
the  pale  of  the  church,  and  favored 
with  its  oversight  and  tuition,  and 
they  are  specially  bidden  to  come  to 
Christ  as  children  of  the  church  and 
of  the  covenant,  (Acts  3  :  25.)  If  For 
thee,  etc.  This  was  "  the  righteous- 
ness  which  is  by  faith  "  which  Noah 
had,  as  Paul  is  particular  to  mention, 
(Heb.  11 :  7.)  The  modern  skepti- 
cism denies  that  the  patriarchs  had 
the  Christian  faith.  But  plainly 
Paul  brings  them  forward  as  instan 
ces  of  the  same  faith  with  us>of  the 


170 


GENESIS. 


[B.C.2447. 


2  Of  every  ^  clean  beast  thou  shalt  take  to  thee  by  sevens,  the 
male  and  his  female ;  ^  and  of  beasts  that  are  not  clean  by  two, 
the  male  and  his  female. 

c  vs.  3  ;  Lev.  fh.  11.     d  Lev.  10  :  10 ;  Ez.  44  :  23. 


New  Testament,  and  not  a  mere  gen- 
eral belief  in  God  and  in  Providence, 
on  the  basis  of  natural  religion. 
Noah  could  well  embrace  the  great 
doctrine  of  salvation  by  the  Messiah 
in  the  ark  which  he  built.  And 
that  ordinance  of  the  ark  upon  the 
waters  was  a  figure  like  unto  the  bap- 
tism of  the  New  Testament  church, 
(1  Peter  3  :  21.)  It  was  according  to 
a  household  covenant,  in  which  the 
very  mode  of  baptism  was  pre-figured 
—surely  not  by  immersion,  but  by  af- 
fusion. Noah  had  faith  in  the  prom- 
ised seed — and  faith  in  the  Divine 
threatening  against  a  wicked 
world — and  faith  in  the  gracious 
provision  of  the  ark.  Noah's  work 
was  altogether  in  the  line  of  God's 
gracious  direction  and  provision — it 
was  work  upon  the  ark  which  God 
had  appointed  for  a  refuge.  It  was, 
therefore,  nothing  meritorious — as  if 
the  ark  had  been  provided  because 
of  his  work.  It  was  fit  that  he  and 
his  should  enter  into  the  ark  of 
God,  to  which  he  had,  in  faith  and 
patience,  set  his  hand,  ^i  Before  me. 
This  is  God's  clear  testimony  given 
to  Noah,  in  distinction  from  the 
whole  world  of  ungodliness  besides. 
Observe. — (1.)  Noah's  family  are 
bidden  to  enter  in,  because  of  God's  re- 
lations to  Noah  himself.  (3.)  Though 
Noah  was  so  long  a  time  a  preacher 
of  righteousness  (1  Pet.  3  :  20 ;  3  Pet. 
2 : 5,)  he  had  been  instrumental,  it 
would  seem,  in  the  salvation  of  no  one 
outside  of  his  household.  Ministerial 
faithfulness  is  not  always  to  be  meas- 
ured by  the  manifest  fruits  in  num- 
bers converted.  ^  In  this  generation. 
Though  they  are  so  wicked  and 
alienated  from  God. 

:'^.  Of  every  clean  beast.  As  noth- 
ing had  been  said  about  such  distinc- 
tion of  clean  and  unclean,  before  this 
time,  some  understand  this  to  be 
spoken  by  way  of  anticipation  and 


prophetically,  of  those  which  should 
afterwards  be  so  distinguished.  But 
this  would  not  ezplain  to  Noah  what 
kinds  were  meant.  We  must  sup- 
pose that  there  had  already  been  a 
distinction  made  of  clean  animals  as 
those  that  were  to  be  used  for  sacri- 
fice, and  perhaps  distinguishing  the 
food  of  the  sons  of  God,  in  the  ante- 
diluvian theocracy.  Afterwards  the 
distinction  related  also  to  their  uses 
for  food,  (Lev.  11.)  ^  By  sevens. 
Heb.,  seven  seven.  (See  Zech.  4  :  2, 
Heb.  seveii  and  seven.)  He  had  been 
directed  to  take  by  pairs  for  the  pur- 
pose of  keeping  alive  the  species, 
(ch.  6  :  19, 20.)  Here  it  is  more  fully 
and  expressly  directed  to  take  three 
pairs  of  each  clean  animal,  and  a 
single  seventh  one  besides.  Calvin, 
Belitsch,  Tuch,  Baumgarten,  etc.,  un- 
derstand that  seven  of  each  species, 
and  not  seven  paii-s,  is  meant.  So 
Bosenmuller  says  that  the  repetition 
of  the  number  is  not  to  signify  du- 
plication, but  distribution  among  the 
Q-pecie^—" seven  seven"  being  seven 
of  each  species,  as  in  vs.  9,  and  ch. 
32  :  16.  By  sevens,  that  is  three 
pairs  and  one  single  one  of  clean 
animals,  for  preservation,  for  food 
and  sacrifice.  Some  imderstand  sev- 
en pairs  to  be  meant,  Noah  sacrificed 
"  of  every  clean  beast  "  at  least  one, 
on  Ararat,  upon  leaving  the  ark; 
hence  he  must  have  had  more  than 
a  pair  or  he  could  have  used  none 
for  food  and  sacrifice  in  the  ark. 
These  went  in  also  in  pairs,  ch.  7  : 8, 
9,  that  is,  (as  is  added,)  male  and  fe- 
male. Seven  is  the  sacred  number 
in  the  Scriptures.  It  was  fit  that 
they  should  be  taken  by  sevens,  to 
keep  up  this  sacred  association. 
There  was  here  also  a  reference  to 
the  Sabbath,  as  a  seventh  part  of 
time.  Observe. — It  is  specified  (ch. 
6  :  19,  20,)  that  the  tame  cattle,  and 
creeping  things,  (smaller  animals^ 


B.  C.  2447.1 


CHAPTER  VII. 


171 


3  Of  fowls  also  of  the  air  by  sevens,  the  male  and  the  female ; 
to  keep  seed  alive  upon  the  face  of  all  the  earth. 

4  For  yet  seven  days,  and  I  will  cause  it  to  rain  upon  the 
earth  ^  forty  days  and  forty  nights':  and  every  living  substance 
that  I  have  made  will  I  destroy  from  off  the  face  of  the  earth. 

5  f  And  Noah  did  according  unto  all  that  the  Lord  command- 
ed him. 

6  And  Noah  was  six  hundred  years  old  when  the  flood  of  wa- 
tei*s  w^as  upon  the  earth. 

7  ^  ff  And  Noah  went  in,  and  his  sons,  and  his  wife,  and  his 


e  VBS.  12, 17.    f  ch.  6  : 


gvs.  1. 


and  tlie  fowl  were  to  enter  tlie  ark. 
The  wild  beasts  are  not  included  in 
the  specification.  Hence  some  have 
inferred  that  these  were  created  after 
the  deluge,  of  the  same  species  as 
before,  while  those  who  regard  the 
flood  to  have  been  partial  and  local, 
imderstand  these  to  have  been  pre- 
served in  other  districts,  than  that 
inhabited  as  yet  by  man.  Leaving 
out  this*  whole  class  would  relieve 
very  essentially  the  difficulty  of 
many  as  to  the  room  for  such  a  mul- 
titude with  the  necessary  stores.  But 
miracle  must  be  admitted  to  account 
for  the  deluge  at  all.  And  why  not 
admit  it  also  to  account  for  these 
particulars  of  stowage?  " JeTwvah 
shut  Mm  in." 

3.  The  same  rule  of  sevens  was  to 
be  observed  in  regard  to  all  fowls. 
There  were  to  be  none  of  the  fishes 
taken  into  the  ark,  Obsekve, — If, 
as  some  would  have  it,  new  species 
have  originated  by  selection,  then 
how  could  this  distinction  have  been 
kept  up  of  clean  and  unclean  ? 

4.  For  yet.  Lit.,  Because  to  (or  at) 
days  yet  seven.  See  vs.  10.  A  week 
of  further  and  most  special  warning 
was  thus  given  to  the  world,  includ- 
ing a  Sabbath.  Seven  more  days  for 
repentance,  if  peradventure  any 
would  repent.  This  very  significant 
step  was  now  taken  to  show  that 
God  was  in  earnest.  The  ark  was 
finished.  Noah  and  his  family  were 
now  to  go  aboard — and  take  with 
them  a  given  number  of  the  animals 
ani  fowls — aU  showing  an  imme- 


diate preparation  for  the  great  event ! 
What  now  would  the  scoffing  world 
presume  to  say.  Jesus  Himself  who 
beheld  it,  and  wept  over  it  as  we 
may  suppose,  tells  us  that  they  were 
eating  and  drinking,  marrying  and 
giving  in  marriage,  until  the  day 
that  Noah  entered  into  the  ark, 
(Luke  17  :  27.)  ^  Forty  days,  etc. 
This  is  a  period  of  special  solemnity 
in  Scripture.  Moses,  Elijah  and 
Jesus  fasted  forty  days  and  forty 
nights.  Nineveh  had  a  warning  of 
forty  days,  and  Israel  a  wandering 
of  forty  years.  ^  Every  living  sub- 
stance. This  is  not  the  term  for  liv- 
ing thing,  creature  —  but  is  more 
properly  rendered  substance,  includ- 
ing all  created  things,  and  not  merely 
the  animal  creation — "  whatever  lives 
and  flourishes." — Calvin.  ^  destroy. 
Lit.,  I  am  wiping  out,  or,  about  to 
wipe  out. 

5.  The  faithful  obedience  of  Noah 
is  still  further  recorded. 

6.  Six  hundred  years.  Lit.,  And 
Noah  was  a  son  of  six  hundred  years 
and  the  deluge  of  waters  was  upon 
the  earth.  It  was  "  in  the  six  hun- 
dredth year  of  the  life  of  Noah,"  (vs. 
11,)  that  the  flood  commenced.  He 
lived  after  the  flood  three  himdred 
and  fifty  years,  (ch.  9  :  29,)  or  nine 
hundred  and  fifty  in  all. 

7.  Noah's  family  entered  the  ark 
because  of — or  rather,  lit.,  from  the 
face  of— or,  from  before  the  waters 
of  the  flood — showing  not  that  they 
entered  only  by  compulsion,  but  that 
in  confident  anticipation  of  the  wa» 


173 


GENESIS. 


[B.  C.  2447. 


eons'  wives  with  him,  into  the  ark,  because  of  the  waters  of  the 
flood. 

8  Of  clean  beasts,  and  of  beasts  that  are  not  clean,  and  of 
fowls,  and  of  every  thing  that  creepeth  upon  the  earth, 

9  There  went  in  two  and  two  unto  Noah  into  the  ark,  the 
male  and  the  female,  as  God  had  commanded  Noah. 

1 0  And  it  came  to  pass,  after  seven  days,  that  the  waters  ol 
the  flood  were  upon  the  earth. 

11  ^  In  the  six  hundredth  year  of  Noah's  life,  in  the  second 
month,  the  seventeenth  day  of  the  month,  the  same  day  were  all 
h  the  fountains  of  the  great  deep  broken  up,  and  the  ^  windows  oi 
heaven  were  opened. 

12  k  And  the  rain  was  upon  the  earth  forty  days  and  forty  nights. 

hch.8:2;   ProT.  8:28;    Ezek.26:19.    i  ch.  1 :  7;  8:2  ;  Ps.78  :  23.    kvs.4,17. 


ters  they  entered — as  though  they 
were  already  rising. 

9.  It  woidd  seem  from  this,  that 
all  the  animals  and  fowls  went  in, 
in  pairs,  and  that  there  were  no  odd 
ones,  (see  vs.  3.)  Also  that  they 
went  in  by  a  Divine  impulse,  as  by 
instinct.  It  has  been  computed  by 
some,  that  there  are  not  more  than 
three  hundred  distinct  species  of 
beasts  and  birds.   See  ch.  6  :  20,  notes. 

10.  After  seven  days.  So  the  ver- 
sions commonly  render  it,  after  the 
seven  days.  The  same  phrase  occurs 
in  Heb. ;  1  Chron.  7 :  25.  The  mar- 
gin here  reads,  on  the  seventh  day. 
The  precise  day  is  given  in  the  next 
verse.  This  was  in  the  year  of  the 
world  1656.  •[[  The  waters — were — 
began  to  fall — upon  the  earth. 

11.  The  month  here  given  is 
thought  by  some  to  correspond  with 
our  November  as  the  civil  year  of 
the  Hebrew  at  this  time  commenced 
about  the  autumnal  equinox,  or  22d 
September.  This  would  bring  the 
date  (17th  of  2d  month,)  about  the 
7th  November.  Others  conclude 
that  since  the  Hebrews  begin  their 
eacred  year  in  March,  at  the  vernal 
equinox,  and  since  this  was  the 
reckoning  of  time  that  was  divinely 
appointed,  and  since  also  it  is  more 
agreeable  to  nature,  the  deluge  com- 
menced in  spring  time,  when  the 


minds  of  all  were  elated  in  the  hope 
of  the  new  year.  So  Luther,  Calvin, 
etc.  Matt.  24 :  37.  T[  All  the  foun- 
tains,  etc.  The  deep,  or  abyss,  was 
mentioned  in  ch.  1,  vs.  2,  which  some 
understand  of  the  atmosphere,  but 
others  of  the  seas.  The  waters  of 
the  deep,  or  abyss,  had  been  separ- 
ated by  God  at  the  creation,  (ch. 
1  :  6,)  and  confined  within  appro- 
priate bounds.  Now  all  the  springs 
or  fountains  where  those  waters 
have  their  seat,  from  beneath,  were 
broken  up  (rent — broken  asunder — ) 
so  that  there  was  a  return  again  to 
the  original  chaos  in  this  respect — 
that  the  waters  enveloped  the  face 
of  the  earth,  ch.  1 :  2.  The  masses 
of  waters  from  above  also  were  let 
loose — the  barriers  were  removed — 
and  instead  of  rain  distilling  in  drops 
from  the  clouds,  as  usual,  the  tor- 
rents poured  forth  from  above,  as  if 
from  open  windows.  The  margin 
reads  floodgates ;  Greek,  cataracts. 
T[  Were  opened  —  were  broken  up. 
See  Job  26  :  8.  There  is  yet  in  the 
East  a  phrase  like  this — "  the  heav- 
ens are  broken  up  " — to  denote  very 
heavy  rains.  It  is  held  by  some 
that  it  had  never  rained  before  this 
time,  but  that  the  earth  had  been 
watered  by  dews,  ch.  2:5,  6 ;  1:9 
But  this  was  no  natural  rain. 
13.  And  the  rain  was  uj^n,  etc 


B.  C.  2447.] 


CHAPTER  VII. 


173 


13  In  the  self-same  day  l  entered  Noah,  and  Shem,  and  Ham, 
and  Japheth,  the  sons  of  Noah,  and  Noah's  wife,  and  the  three 
wives  of  his  sons  with  them,  into  the  ark: 

14  ™  They,  and  every  beast  after  his  kind,  and  all  the  cattle 
after  their  kind,  and  every  creeping  thing  that  creepeth  upon  the 
earth  after  his  kind,  and  every  fowl  after  his  kind,  every  bird  of 
every  sort. 

15  And  they  ^  went  in  unto  Noah  into  the  ark,  two  and  two 
of  all  flesh,  wherein  is  the  breath  of  life. 


1  vs.  1,  T ;  ch.  6 :  18 ;  Heb.  11 :  T;  1  Pet.  3 :  20 ;  2  Pet.  2  ;  5.    m  vss.  2,  3,  8,  9.    n  ch.  6  : 


that  is,  the  rain  fell  upon  the  earth 
daring  this  period,  according  to  the 
threatening  and  prediction,  vs.  4. 
This  is  a  definite  and  parenthetical 
statement  in  regard  to  the  continu- 
ance of  the  outburst  of  waters. 

13,  14.  Here  is  a  repetition  of  the 
statement  in  vss.  7,  8,  given  with 
more  precision.  ^  In  the  self-same 
day ;  lit.,  in  the  hane  of  this  day, 
(mentioned  in  vs.  11) — in  the  artide 
or  substance  of  this  day ;  that  is — in 
this  very  day.  .It  is  here  recorded 
that  the  sons  of  Noah  who  entered 
the  ark  were  the  same  three  sons  as 
have  been  previously  mentioned  (ch. 
5 :  32,)  and  none  others  were  born 
to  him  during  the  building  of  the 
ark. 

14.  The  statement  here  is  very 
definite  to  show  that  specimens  or 
representatives  of  all  beasts  and  fowl 
that  were  then  on  the  face  of  the 
earth  were  taken  into  the  ark,  and 
that  without  any  confusion  of  the 
different  species.  T[  Emry  Mrd  of 
every  sort.  Heb.,  of  every  icing.  Ob- 
serve.— This  would  imply  that  each 
species  was  distinct,  and  to  be  pre- 
served after  its  kind,  according  to 
the  original  law  ;  and  that  there  was 
DO  such  thing  as  a  formation  of  new 
species  by  selection. 

15, 16.  They  went  in  unto  Noah,  etc. 
This  indicates  the  extraordinary  im- 
pulse by  which  the  various  tribes  of 
creatures  went  into  the  ark — unto 
Adam — as  they  had  been  brought  to 
Noah  before  by  God  to  see  what  he 
would  call  them.  Observe.  —  The 
creatures  went  in  unto  Noah,  as  God 


commanded  Noah.  God  evidently 
gave  here  what  He  required.  He 
enabled  Noah  to  carry  out  the  plan 
of  His  grace.  Where  Noah's  faith 
sought  to  accomplish  God's  com- 
mand, there  God  moved  the  animals 
to  do  their  necessary  part.  We  ob- 
serve that  in  entering  the  ark  of 
their  salvation  these  various  tribes 
put  aside  all  their  mutual  enmities, 
as  it  shall  be  at  last,  when  the  lion 
shall  lie  down  ■with  the  lamb,  under 
the  glorious  reign  of  grace  and  re- 
demption by  Christ  Jesus.  ^  8hut 
him  in;  lit..  And  Jehovah  shut  in 
unto  him.  Shut  close  around  him. 
(Greek)  Shut  the  ark  outside  of  him, 
or  outside  of  it — from  the  outside. 
It  is  well  rendered,  shut  him  in.  Af- 
ter the  great  fabric  had  been  built, 
and  all  had  entered,  it  yet  remained 
that  the  door  be  closed  f7'om  icithout. 
Noah  had  yet  to  rely  for  the  con- 
cluding act  upon  God  alone,  and 
without  this  there  had  been  no  sal. 
vation.  Jesus  is  the  author  and  fin- 
isher of  our  faith.  This  change  here 
in  the  name  of  the  Most  High  is  to 
be  noticed.  It  is  the  covenant 
God  —  Jehovah  —  the  Redeemer  — • 
who  here  shuts  him  in.  And  such 
direct  and  special  interposition  ol 
God  seemed  necessary  to  give  ade- 
quate security  to  what  Noah  had 
built,  and  to  give  protection  against 
the  riotous  crowd,  who  would  des- 
perately struggle  for  entrance  in  the 
final  hour.  So  also  is  it  in  the  ark 
of  the  New  Testament.  All  believ- 
ers are  "  kept  (as  with  a  garrison)  by 
the  power  of  God,  through  faith^ 


174 


GENESIS. 


[B.  C.2447. 


16  And  they  that  went  in,  went  in  male  and  female  of  all  flesh, 
o  as  God  had  commanded  him ;  and  the  Lord  shut  him  in. 

17  PAnd  the  flood  was  forty  days  upon  the  earth:  and  the 
waters  increased,  and  bare  up  the  ark,  and  it  was  lift  up  above 
the  earth. 

18  And  the  waters  prevailed,  and  were  increased  greatly  upon 
the  earth :  *1  and  the  ark  went  upon  the  face  of  the  waters. 

19  And  the  waters  prevailed  exceedingly  upon  the  earth; 
'"and  all  the  high  hills  that  were  under  the  whole  heaven  were 
covered. 

ovss.  2,  3.    pvss.  4,  12.    qPs.  104:26,     r  Ps.  104  :  6  ;  Jer.  3  :  23. 


unto  salvation,"  (1  Pet.  1 : 5.)  Ob- 
serve.— How  silly  are  all  the  calcu- 
lations and  cavils  of  skeptics  as  to 
storage  and  stowage,  in  the  light 
of  this  declaration,  that  Jehovah 
shut  him  in.  He  also  made  room 
for  all  the  inmates.  So  in  the  para- 
ble of  the  marriage  feast,  "  they  that 
were  ready  went  in  with  Him  to  the 
marriage,  and  tJie  door  was  shut." 
The  New  Testament  gives  us  some 
particulars  of  the  state  of  society  at 
the  outbreak  of  the  flood.  Instead 
of  being  at  all  moved  by  the  warn- 
ings and  preparations  of  Noah — 
"they  were  eating  and  drinking, 
marrying,  and  giving  in  marriage, 
until  the  day  that  Noah  entered  into 
the  ark,  and  knew  not  until  the  flood 
came  and  took  them  all  away," 
Matt.  24:38,  39.  They  were  most 
immersed  in  worldliness  —  entering 
into  new  relations,  as  if  their  houses 
were  to  continue  to  all  generations, 
and  they  were  rioting  upon  the 
bounties  of  God.  So  it  is  declared 
it  shall  be  at  the  coming  of  the  Son 
of  Man.  Jesus  Himself  gives  to  us 
this  warning,  "  Watch,  therefore." 

17.  The  continuance  of  the  out- 
pouring of  waters  is  here  given. 
.Forty  days.  It  is  not  meant  that 
the  waters  remained  forty  days,  for 
it  was  one  hundred  and  fifty  days 
that  the  waters  prevailed  (vs.  24,) 
before  they  were  abated.  It  is  also  i 
Btated  that  the  waters  increased  so 
as  to  lift  up  the  ark  and  set  it 
afloat 

18.  Prevailed  —  became    mighty. 


The  allusion  is  to  the  prevailing  of 
an  army.  The  waters  came  on  with 
such  resistless  force  as  to  overwhelm 
every  thing  in  their  mighty  tide. 
And  the  arh  icent  (Heb,,  walked) 
upon  the  face  of  the  waters.  He 
would  say,  the  arh  rode  upon  the 
flood.  (Greek,)  Was  home  above  the 
waters.  This  is  a  detailed  descrip- 
tion of  the  gradual  rising  of  the 
waters,  lifting  and  floating  the  ark. 

19.  Here  again  attention  is  called 
to  the  mighty  prevalence  of  the  wa- 
ters.  They  became  mighty,  very  ex- 
ceedingly—  and  all  the  high  moun- 
tains iDhich  were  under  all  the  heav- 
ens were  covered.  This  language  is 
as  strong  as  could  be  given  to  ex- 
press the  universality  of  the  deluge. 
It  has  been  objected  that  the  end 
might  have  been  accomplished  by  a 
local  deluge  —  such  as  could  have 
come  from  the  waters  of  the  Cas- 
pian sea,  submerging  the  regions 
round  about.  But  it  has  been  shown 
to  be  most  probable  that  the  popula- 
tion of  the  globe  was  greater  then 
than  since,  and  that  the  destruction 
of  the  race  could  not  have  been  accom- 
plished by  a  partial  deluge.  Be- 
sides, as  some  have  objected  that 
water  enough  could  not  be  found,  it 
has  been  shown  that  there  is  water 
enough  on  the  earth  to  drown  it, 
as  at  the  chaos.  We  know  nothing 
of  the  height  of  mountains  before 
the  deluge  ;  and  such  a  convulsion 
would  naturally  change  the  earth's 
surface  so  that  the  present  plains 
may  be  primitive  ocean-beds ;  and 


E  C.  2447.] 


CHAPTER  VII. 


175 


20  Fifteen  cubits  upward  did  the  waters  prevail:  and  the 
mountains  were  covered. 

21  sAnd  all  flesh  died  that  moved  upon  the  earth,  both  of 
fowl,  and  of  cattle,  and  of  beast,  and  of  every  creeping  thing  that 
creepeth  upon  the  earth,  and  every  man  : 

22  All  in  ^  whose  nostrils  was  the  breath  of  life,  of  all  that  was 
in  the  dry  la?id^  died. 

23  And  every  living  substance  was  destroyed  which  was  upon 
the  face  of  the  ground,  both  man,  and  cattle,  and  the  creeping 
things,  and  the  fowl  of  the  heaven ;  and  they  were  destroyed 
from  the  earth ;  and  "  Noah  only  remained  alivej  and  they  that 
tcej-e  with  him  in  the  ark. 

24  w  And  the  waters  prevailed  upon  the  earth  an  hundred  and 
fifty  days. 


sch.  6:13,  17; 
u  2  Pet.  2  :  5 ;  3 : 


vs.  4  ;  Job  22  :  16  ;    Matt.  24 :  39  ;    Luke  17  :  27  ;    2  Pet.  3  :  6. 
5.    -w  ch.  8:  3  ;  ch.  8  :  4;  compared  with  vs.  11  of  this  chap. 


t  ch.  2  :  T 


the  landing  of  the  ark  may  havo 
been  on  a  lower  part  of  Ararat  than 
the  present  summit.     See  p.  163. 

20.  Fifteen  cvMts.  Twenty-two 
feet  and  a  half  is  here  given  as  the 
height  to  which  the  waters  prevail- 
ed, or  overreached  the  highest  sum- 
mits. 

21,  22.  The  imiversality  of  the  de- 
struction is  here  recorded.  All  flesh 
that  maveth  upon  the  eaHh  died- — of 
all  the  animal  tribes,  fowls,  and 
creeping  things — all  which  (had)  the 
breath  of  the  spirit  of  lives  in  their 
nostrils — of  all  which  was  in  the  dry 
land — died.  This  includes  every  va- 
riety of  creatures  on  the  face  of  the 
earth,  excepting  the  fishes,  that  ten- 
ant the  waters. 

23.  Emery  living  substance.  Heb. 
And  it  (the  flood)  destroyed;  lit., 
blotted  out  every  siihstance.  This  re- 
sult was  so  awful  (and  so  incredible, 
but  for  the  miraculous  work  of  God) 
that  it  is  again  stated  almost  in  the 
same  terms.  •[[  Both  man;  lit., 
From  man  to  least  —  to  creeping 
things.  It  is  also  expressly  stated 
that  Noah  and  those  who  were  oc- 
cupants of  the  ark  with  him,  were 
tlie  only  ones  who  were  left.  ^  And 
*My  were  destroyed — were  blotted  out. 
Showing  the  utter  destruction. 

24.  It  is  now  stated  that  the  wa- 
ters   prevailed  —  became   mighty  — 


upon  the  earth  one  hundred  and  fifty 
days.  The  outpouring  had  contin- 
ued forty  days,  and  this  period  of 
one  hundred  and  fifty  refers  to  the 
violent  and  overwhelming  rise  and 
force  of  the  waters  though  they  be- 
gan to  abate.  They  continued  to  rush 
on  and  overwhelm  the  earth  dur- 
ing this  period  of  about  five  months. 
It  has  been  computed  that  to  over- 
come the  height  of  the  loftiest 
mountains  (of  India,)  say  twenty- 
eight  thousand  feet,  the  rise  per  day 
would  be  one  hundred  and  eighty- 
six  feet.  This  would  at  once  sweep 
away  every  thing  before  it,  and  leave 
no  opportunity  for  men  and  animals 
to  flee  to  higher  peaks,  as  they 
would  be  almost  instantly  overtak- 
en. Such  velocity  and  fury  must 
the  waters  have  had,  in  their  terri- 
ble overflow,  while  the  outbursting 
floods,  from  above,  and  from  be- 
neath, must  have  left  no  hope  of 
escape.  Partialists  estimate  that 
the  population  in  Noah's  time  was 
probably  less  than  four  millions. 

Observe. — It  is  said  by  Peter  that 
Christ  went  (as  on  a  journey)  and 
preached  by  the  Spirit  in  the  dayg 
of  Noah,  while  the  ark  was  prepar- 
ing, to  the  spirits  (who  are  now)  in 
prison,  which  once  were  disobedient , 
that  is.  He  preached  through  Noah^ 
and  by  means  of  the  ark,  as  a  sym- 


176 


GENESIS. 


CHAPTER    VIII. 


fB.  C.  2447 


i 


AND  God  *  remembered  Noah,  and  every  living  thins:,  and  all 
the  cattle  that  was  with  him  in  the  ark :   ^  and  God  made  a 
wind  to  pass  over  the  earth,  and  the  watere  assuaged ; 

a  ch.  19  :  29 ;  Exod.  2  :  24  ;  1  Sam.  1  :  19.    b  Ex.  14  :  21, 


bol  of  Himself — the  ark  of  salvation, 
1  Pet.  3 :  19,  30.  And  Peter  adds,  in 
explanation,  "  For  for  this  cause  was 
the  gospel  preached  also  to  them  that 
are  dead,  (1  Pet.  4  :  6.) 

2.  All  nations  liave  preserved  tra- 
ditions of  a  general  deluge,  and 
these  agree  most  commonly  and 
strikingly  witli  tlie  Scriptural  nar- 
ratives. Noah  appears  under  the 
names  of  the  righteous  Manu  of  In- 
dia, with  his  three  sons,  Scherma, 
Chasma,  and  lyapeti — Xisuthrus  of 
Chaldea,  Osiris  of  Egypt,  Fohi  of 
China,  Deucalion  of  Greece.  So 
among  the  Peruvians,  Mexicans, 
and  Greenlanders,  similar  traditions 
are  found.  Coins  of  the  Phrygian 
city  of  Apamea  (third  century)  rep- 
resent the  flood  as  it  is  recorded  in 
Scripture,  with  the  letters  "  no  "  in 
Greek. 

3.  It  is  generally  agreed  that 
traces  of  such  an  event  as  the  flood 
are  found  on  the  earth's  surface. 
The  diluvial  land,  so  called,  is  such 
as  would  be  deposited,  as  the  sedi- 
ment of  a  deluge,  and  it  is  found  all 
over  the  earth's  surface.  Immense 
fragments  of  rock  have  been  carried 
from  Scandinavia  to  Northern  Ger- 
many, and  from  Mt.  Blanc  to  the  Jura 
mountains.  This  could  have  been 
done  only  by  such  a  flood,  and  by  gla- 
cial agency.  Bones  of  the  mastodon 
or  mammoth  have  been  deposited  in 
the  Cordillera  mountains,  at  a  height 
of  eight  thousand  feet,  and  bones  of 
deer  and  horses  have  been  deposited 
on  the  Himmalayas,  at  a  height  of 
sixteen  thousand  feet,  whence  they 
have  been  brought  down  by  ava- 
lanches. At  Desolation  island,  S.  E. 
of  Cape  of  Good  Hope,  fossil  shell- 


fish and  whales  have  been  discover- 
ed two  thousand  feet  above  the  level 
of  the  sea.  See  Kurtz,  Sac.  Hist.  (p. 
57.)  "  The  Biblical  account  of  this 
event  is  equally  free  from  all  mytho- 
logical and  merely  national  ele- 
ments, and  presents  the  only  faithful 
and  purely  historical  representation 
of  a  tradition  which  had  spread  over 
all  the  nations  of  the  world." — De- 
litsch. 

CHAPTER  YIII. 

§  23.  Subsiding  op  the  Flood- 
Ararat.    Ch.  8 : 1-14. 

As  Adam  was  the  first  head  of  the 
race,  so  Noah  is  to  be  the  second 
head.  The  ark  had  now  rode  on  the 
raging  waters  about  five  months, 
and  long  after  every  creature  had 
been  swept  away  and  died.  And 
long  after  the  universal  flood  had 
overreached  all  points  of  the  earth's 
surface,  the  ark  continued  to  ride  on, 
and  the  faith  and  patience  of  Noah 
were  exercised.  How,  during  this 
season  of  confinement  within  his 
prison,  with  no  revelation  from  God, 
himself  and  family  alone  preserved, 
he  was  tried  to  the  utmost,  we  can 
only  in  part  conceive.  His  tempta- 
tion was  probably  to  feel  that  God 
had  forgotten  him.  It  is  therefore 
recorded  here  that  Ood  remembered 
Noah,  and  gave  him  a  token  of  His 
remembrance.  And  not  only  so,  but 
He  remembered  every  liding  thing. 
"  Are  not  two  sparrows  sold  for  a 
farthing,  and  one  of  them  shall  not 
fall  on  the  ground  without  your  Fa- 
ther," Matt.  10:29.  God's  faithful 
care  extends   to  all  His  creatures. 


B.  C.  2447.] 


CHAPTER  VIII. 


177 


2  c  The  fountains  also  of  the  deep,  and  the  windows  of  heaven 
were  stopped,  and  ^  the  rain  from  heaven  was  restrained  ; 

3  And  the  waters  returned  from  off  the  earth  continually :  and 
after  the  end  ®  of  the  hundred  and  fifty  days  the  waters  were 
abated. 

4  And  the  ark  rested  in  the  seventh  month,  on  the  seventeenth 
day  of  the  month,  upon  the  mountains  of  Ararat. 

c  ch.  7 ;  11.     d  Job  38  :  3T.    e  ch.  7 :  24 


And  "  the  whole  creation "  shares 
with  man  in  the  fall  and  recovery, 
(Rom.  8 :  22.)  T[  Made  a  mnd  to  pass 
(yver.  This  agency  God  was  pleased 
to  employ.  As  He  had  used  the 
waters,  so  now  He  uses  the  winds 
to  accomplish  His  purpose.  So  at 
the  Red  sea,  what  He  could  have 
done  without  any  second  cause.  He 
does  by  appropriate  means.  The 
wind  would  serve  to  dissipate  the 
clouds,  and  admit  the  heat  of  the 
sun  for  evaporating  the  waters,  and 
draining  them  into  their  channels — 
dividing  the  waters  from  the  waters 
— "  a  natural  means  applied  to  bring 
about  a  supernatural  effect."  So  the 
Holy  Spirit,  whom  the  wind  symbol- 
izes, milst  be  sent  to  recover  the 
earth  from  the  deluge  of  sin.  See 
Ex.  14 :  21.  ^  Were  assuaged — ^were 
abated — diminished,  so  much  that  the 
ark  rested.  If  the  waters  began  to  a- 
bate  midway  in  the  five  months,  there 
would  have  been  eight  months  and 
over  for  the  subsiding,  and  nine 
months  and  more  for  the  whole  pas- 
sing off  and  drying  up  of  the  flood. 

2.  All  the  outpouring  .  of  water 
from  above  and  beneath  was  now 
stopped,  and  it  would  seem  that  after 
the  first  forty  days  this  had  been  the 
case,  though  it  is  specially  noted 
here  to  show  that  all  the  sources  of 
the  water-floods  were  closed  up. 
1"  TTie  rain.  Here  the  rain  is  men- 
tioned, in  addition  to  the  fountains 
of  the  deep,  and  the  windows  of 
heaven.  Doubtless  the  floods  had 
burst  forth  in  every  way,  and  per- 
haps the  rain  continued  after  the 
first  flooding  of  forty  days  until  this 
time.    Was  restrained — was  hindered. 

3.  The  waters  returned — continual- 


ly/. (Heb.)  Going  and  returning — 
that  is,  continuing  to  return.  All 
the  particulars  of  time  and  circum- 
stance are  here  given,  so  as  to  com- 
plete the  historical  narrative.  It  is 
said  that  after  the  end;  (lit.,  from 
the  end)  of  the  hundred  and  fifty 
days,  (during  which  "the  waters 
prevailed  upon  the  earth,"  ch.  7  :  24,) 
the  icaters  were  abated ;  lit.,  decreas- 
ed. (Same  word  as  is  used  in  vs.  5.) 
The  decrease  of  the  waters  would  be 
at  the  rate  of  one  hundred  feet  per 
day  during  two  hundred  and  seven- 
ty-five days. 

4.  Bested.  The  great  saving  event 
is  now  recorded.  God  brought  sal- 
vation to  Noah,  as  He  had  promised. 
The  ark  did  not  run  aground  with 
any  violent  shock.  It  rested.  The 
term  here  is  the  verb,  corresponding 
with  the  noun  Noah,  which  means 
rest.  (Nuah.)  It  was  in  the  seventh 
month  of  the  year.  The  flood  had 
continued  five  months  though  begin- 
ning to  abate,  and  soon  afterwards 
the  ark  rested. 

Observe. — This  was  the  very  day 
on  which  our  Lord  rose  from  the 
dead,  and  rested  from  His  work — 
namely,  the  seventeenth  day  of  the 
seventh  month  —  the  day  that  the 
ark  rested  upon  Ararat.  ^  Ararat. 
This  mountain  is  called  by  the  Ar- 
menians, Massis;  and  by  the  Turks, 
steep  mountain,  and  by  the  Persians, 
Noah's  mountain.  It  is  in  the  plain 
of  the  river  Araxes,  and  terminates 
in  two  conical  peaks,  called  the 
greater  and  lesser  Ararat,  about 
seven  miles  distant  from  each  other, 
and  respectively  seventeen  thousand 
two  hundred  and  sixty  feet,  and 
fourteen   thousand  feet   above  th« 


178 


GENESIS. 


LB  C.  2447 


5  And  the  waters  decreased  continually,  until  the  tenth  month: 
in  the  tenth  months  on  the  first  day  of  the  month,  were  the  tops 
of  'Ihe  mountains  seen. 

6  •[[  And  it  came  to  pass  at  the  end  of  forty  days,  that  Noah 
opened  ^  the  window  of  the  ark  which  he  had  made : 

f  ch.  6  :  16. 


level  of  the  sea.  The  higher  peak 
has  a  summit  of  three  thousand  feet 
covered  with  perpetual  snow.  It 
was  long  judged  to  be  inaccessible, 
but  was  ascended  in  1829  by  Parrot, 
who  thinks  that  the  ark  rested  on  a 
gentle  slope  between  the  two  sum- 
mits. "  The  mountains  of  Ararat " 
may  be  understood  as  embracing  the 
range  from  the  peaks  just  noticed  to 
Kurdistan,  south.  This  range  is  a 
central  region  with  reference  to  the 
great  rivers,  seas,  and  nations  of  an- 
tiquity, and  was,  therefore,  the  spot 
most  wisely  adapted  for  the  distri- 
bution of  the  families  of  mankind  to 
the  various  quarters  of  the  world. 
Lying  between  the  Black  Sea  and 
the  Caspian  on  the  north,  and  the 
Persian  Gulf  and  Mediterranean  on 
the  south,  connecting  with  three  of 
the  great  rivers  that  watered  Para- 
dise—  the  Tigris,  Euphrates,  and 
Araxes  —  it  stood  along  the  high- 
ways of  ancient  colonization,  near 
the  seats  of  the  great  nations  of  an- 
tiquity— the  Babylonians,  Assyrians, 
Medes,  and  Colchians.  And  "  Ararat 
is  now  the  great  boundary  stone  be- 
tween the  empires  of  Russia,  Tur- 
key, and  Persia."  —  Smith's  Diet. 
We  may  suppose  that  the  ark  rested 
not  on  either  of  the  loftiest  peaks, 
which  are  yet  so  rarely  scaled,  but 
on  the  range  of  that  region  known 
as  Ararat;  hence  called  moiintains 
of  Ararat,  as  we  say,  mountains  of 
Africa,  Italy,  Spain.  It  is  supposed 
by  some  that  ihe  Taurus  range  an- 
swers best  the  necessary  conditions, 
and  that  along  the  valley  of  the  Eu- 
phrates the  human  race  must  have 
journeyed  "from  the  East  to  the 
plains  of  Shinar,"  ch.  11 :  1,  2.  In 
2  Kings  19  :  37  it  is  called  a  district 
in  Armenia,  situated  between  the 


two  lakes  Wau  and  Urumia  (Ooroo- 
miah)  and  the  river  Araxes,  Isa. 
37  :  38.  In  Jer.  51 :  27  it  stands  for 
the  whole  of  Armenia.  It  is  not  al- 
leged that  the  ark  rested  on  the 
highest  mountain  peak  in  the  world 
or  even  in  that  region.  Some  sum- 
mits higher  than  this  would  possibly 
have  begun  to  dry. 

5.  The  waters  decreased,  etc.  Lit., 
The  waters  were  going  and  decreas- 
ing— that  is,  continually.  During 
about  two  and  a-half  months  this 
gradual  abatement  was  going  on, 
until  the  mountain  summits,  not 
merely  the  loftiest,  were  seen.  The 
outline  of  the  mountain  ranges  be- 
came visible  above  the  decreasing 
waters.  The  rate  of  daily  decrease 
was  about  one  hundred  feet  per 
day. 

6.  "The  end  of  forty  days"  here 
spoken  of,  must  be  reckoned  from 
the  landing  of  the  ark  on  Ararat, 
not  from  the  sight  of  the  mountain 
summits.  Calvin  seems  to  reckon  it 
thus  from  the  former  period :  and 
tins  would  be  before  the  summits  of 
the  mountains  became  visible.  And 
we  could  scarcely  suppose  that  Noah 
would  send  forth  any  bird  from  the 
ark  ("  to  see  whether  the  waters 
were  abated,")  after  the  mountains 
were  in  view.  Besides,  the  dove 
would  have  found  a  resting  place  in 
such  case.  At  this  time  he  opened 
the  window  of  the  ark.  The  word 
here  and  elsewhere  rendered  "  iciii' 
dow  "  is  not  the  same  as  occurs  ch. 
6  :  16 — which  is  more  properly  a  sJcy- 
light.  There  was  "  a  covering  of  the 
ark  "  which  Noah  removed,  vs.  13. 
Yet  the  clause  here  added,  "which 
he  had  made,"  referring  to  the  wiTi- 
doic,  not  to  the  ark,  seems  to  point 
back  to  ch.  6  :  16,  and  the  same  may 


B.  C.  2447.J 


CHAPTER  VIII. 


179 


7  And  he  sent  forth  a  raven,  which  went  forth  to  and  fro,  until 
the  waters  were  dried  up  from  off  the  earth. 

8  Also  he  sent  forth  a  dove  from  him,  to  see  if  the  waters 
were  abated  from  off  the  face  of  the  ground ; 

9  But  the  dove  found  no  rest  for  the  sole  of  her  foot,  and  she 
returned  unto  him  into  the  ark,  for  the  waters  were  on  the  face 
of  the  whole  earth.  Then  he  put  forth  his  hand,  and  took  her, 
and  pulled  her  in  unto  him  into  the  ark. 

10  And  he  stayed  yet  other  seven  days,  and  again  he  sent  forth 
the  dove  out  of  the  ark. 

1 1  And  the  dove  came  in  to  him  in  the  evening,  and  lo,  in  her 
mouth  2vas  an  olive  leaf  plucked  off.  So  Noah  knew  that  the  wa- 
ters were  abated  from  off  the  earth. 


be  meant  througliout,  only  differ- 
ently called  in  reference  to  different 
uses. 

7.  A7id  lie  sent  forth  tJie  raven — 
probably  because  this  bird  lives  on 
carcasses,  and  if  the  dead  bodies  of 
animals  that  had  perished  were  yet 
exposed,  this  bird  would  not  be  ex- 
pected to  return.  Thus  Noah,  would 
have  a  sign  of  the  state  of  the  earth.. 
The  raven  went  forth  to  and  fro — 
lit.,  went  out  going  and  returning — 
that  is,  continuing  to  fly  to  and  fro— 
probably  flying  away  and  coming 
back  to  the  ark,  but  not  re-entering 
it.  The  Vulg.  and  Or,  render  it — 
returned  not  again.  But  the  idiom 
is  Hebrew,  and  is  to  be  understood 
as  often  elsewhere.  In  vs.  9,  the  re- 
turn of  the  dove  to  the  ark  is  differ- 
ently expressed. 

8.  And  he  sent  forth  the  dove  from 
him.  This  bird  was  sent  to  prove 
the  condition  of  the  earth,  whether 
the  waters  were  abated — (lit.,  light- 
ened,)— and  whether  tbe  land  was 
sufficiently  exposed  to  afford  the 
dove  a  resting  place  ;  or  whether,  in 
lack  of  this,  she  would  return.  The 
raven  did  not  furnish  sufficient  proof 
of  the  state  of  things :  and  it  is  prob- 
able that  the  dove  was  sent  forth  very 
soon  after  the  raven — probably  seven 
days,  (see  vs.  10.) 

9.  But  the  dove  found  no  rest — ^lit., 
resti.ig -place.  The  term  here  used 
is  Manoah.  Her  return  to  Noah  was 
her  return  to  the  only  resting-place. 


There  were,  doubtless,  some  sum- 
mits bare,  but  not  near  enough  for 
the  timid  dove  to  venture  to  them 
over  the  face  of  the  waters.  The 
waters  were  yet  prevalent,  though 
they  had  so  much  abated.  Then  he 
put  forth  his  hand,  and  took  her,  and 
hrought  her — (lit.,  caused  her  to  come) 
unto  him  to  the  ark. 

10.  And  he  stayed — rather,  waited 
patiently — yet  seven  days  other — or 
after.  This  may  be  other  seven  days — 
or,  seven  days  besides — but  as  it  is  the 
same  phrase  which  occurs  rn  vs.  13, 
we  may  suppose  pur  version  to  be  the 
correct  one — implying  a  seven  days* 
period  already  observed  by  Noah. 
This  is  an  incMcation  of  Sabbath  ob- 
servance during  the  deluge.  There  is 
certainly  a  clear  hint  of  a  seventh  day 
as  a  sacred  day — and  this  goes  to 
prove  the  original  iastitution  of  the 
Sabbath  in  Paradise — as  the  fourth 
commandment  also  implies.  *f[  Again 
— lit.,  added  to  send.  He  sent  out  the 
dove  a  second  time  because  he  would 
repeat  the  test  he  had  already  made, 
since  he  could  rely  on  the  dove  to 
return  if  she  found  no  resting  place, 
or  to  bring  him  back  some  evidence 
of  the  earth's  condition. 

11,  It  would  seem  that  the  gentle 
dove  was  flying  at  some  distance,  as 
she  did  not  return  untU  evening. 
And  the  dove  came  to  him  to  (or  at) 
the  time  of  evening — when  she  \70uld 
naturally  seek  her  nest.  An  olive- 
leaf— oi,  twig  of  olive -plucked  ojSh* 


180 


GENESIS. 


[B.  C.  2446 


12  And  lie  stayed  yet  other  seven  days,  and  sent  forth  the 
dove ;  which  returned  not  again  unto  him  any  more. 

13  1"  And  it  came  to  pass  in  the  six  hundredth  and  first  year, 
m  the  first  months  the  first  day  of  the  month,  the  waters  were 
dried  up  from  oflT  the  earth :  and  N'oah  removed  the  covering  of 
the  ark,  and  looked,  and  behold,  the  face  of  the  ground  was  dry. 


(not  picked  up,)  torn  from  the  tree 
(freshly,)  by  whatever  means,  it  mat- 
ters not.  See  Neh.  8  :  15.  This  was 
a  decisive  proof  to  Noah  that  the  wa- 
ters loere  abated  (lightened)  from  upon 
the  face  of  the  earth.  The  olive 
branch  has  always  since  been  an  em- 
blem of  peace. 

12.  And  he  waited  patiently  yet 
other  seven  days,  (and  after  another 
Sabbath,)  he  sent  forth  the  dove,  and 
she  did  not  add  to  return  to  him  any 
more.  God  made  use  of  this  gentle 
bird,  and  operating  through  her  nat- 
ural instincts,  and  also  supernat- 
urally  guiding  her,  he  thus  instruct- 
ed Noah  by  her  movements. 

13.  The  flood  had  commenced  in 
the  second  month  and  seventeenth 
day  of  the  month  of  Noah's  six  hun- 
dredth year,  (ch.  7 :  11.)  It  was  ended 
on  this  first  day  of  the  first  month 
of  Noah's  six  hundspd  and  first  year. 
This  would  make  the  continuance  of 
the  flood  to  have  been  about  ten 
months  and  a-half.  Others,  includ- 
ing the  forty  days  of  rain,  make  it 
one  year  and  ten  days  to  the  entire 
drying  of  the  ground  and  the  de- 
parture of  Noah  from  the  ark  on  the 


twenty-seventh  day  of  the  second 
month.  Some  imderstand  the  Jew- 
ish year  to  have  had  only  three  hun- 
dred and  fifty-four  days — adding  to 
this  the  eleven  days  diflerence  be- 
tween the  day  of  the  month  on 
which  they  entered  (seven  Leenth) 
and  departed  (twenty-seventh)  reck 
oning  both  days,  we  have  three  hun- 
dred and  sixty- five  days,  or  a  full 
solar  year.  The  days  we  give  aa 
follows : 

The  rain  lasted 40  days 

The  waters  prevailed 150  " 

They  subsided 29  " 

Noah  delays 40  " 

Sending  raven  and  dove . .  20  " 

Another  month 29  " 

Interval  till  27th  of  second 

month 57  " 

Total 365 

This  is  within  a  fraction  of  the 
solar  year,  and  it  is  the  lunar  year 
of  three  hundred  and  fifty-six  days 
and  ten  days  additional,  making  out 
fully  the  days  of  the  solar  year — a 
"  tacit  agreement  with  the  real  order 
of  nature." 


TEAK.    MO.      DAY. 

600  2,  17,  (ch.  7  :  11,). . .  .Noah  enters  the  ark — Flood  commences. 
**  3,  27,  . . .  .After  the  forty  days'  rain  the  ark  floats. 
"        7,        17,  ( ch.  8  : 4, ). . .  .Five  months  having  now  elapsed  the  arlf 

begins  to  rest. 
**      10,  1    (  ch.  8  :  5, ). . .  .The  mountain  tops  are  seen. 

"      11,        11,  (ch.  8 : 6,7,). . .  .The  raven  is  sent  out,  and  the  dove. 

"      11,        18,  (  ch.  8  :  8, ) The  dove  is  again  sent  out — returns. 

**      11,        25,  (ch.  8  :  10,). . .  .The  dove  is  again  sent  out — returns. 
**      12,  2,  (ch.  8  :  12,). . .  .The  dove  is  again  sent  out — does  not  re. 

turn. 

601  1,  1,  (ch.  8  :  13,) Waters  dried  ofl*. 

"        3,        27,  (ch.  8  :  14,). . .  .Ground  fully  dried— Noah  leaves  the  ark 

(See  DdUzsch,  p.  256-7.) 


B.  C.  3446.] 


CHAPTEE  Vni. 


181 


14  And  in  the  second  month,  on  the  seven  and  twentieth  day 
of  the  month,  was  the  earth  dried. 

15  ^  And  God  spake  unto  Noah,  saying, 

16  Go  forth  of  the  ark,  s  thou,  and  thy  wife,  and  thy  sons,  and 
thy  sons'  Avives  with  thee. 


g  ch.  T  :  13. 


A  volume  of  water  thirty  feet 
above  the  top  of  Ararat,  (at  least 
seventeen  thousand  two  hundred  and 
fifty-four  feet  high,)  and  which  pre- 
vailed for  a  year,  or  thereabouts, 
must  have  fovmd  its  equilibrium, 
and  thus  covered  the  face  of  the 
whole  earth !  According  to  the  cal- 
culation of  Lilientlml,  the  quantity 
of  water  necessary  to  cover  the  sur- 
face of  the  earth  to  a  height  of  one 
mile  above  the  level  of  the  sea  is 
only  equal  to  the  two  hundred  and 
seventy-secondth  part  of  the  volume 
of  the  earth.  One  of  the  most  re- 
cent cavillers  admits  that  "  a  partial 
deluge  involves  a  universal  flood." — 
{Colenso,  Vol.  ii.,  18.)  A  good  math- 
ematician finds  "  that  the  rate  of 
subsidence  of  the  waters  (as  given 
in  the  eighth  chapter  of  Genesis) 
from  the  top  of  Ararat  to  the  sea- 
level,  proves  that  at  the  same  rate, 
the  highest  mountain  on  the  globe 
would  be  twenty-seven  thousand 
feet.  In  other  words,  if  the  subsi- 
dence of  one  hundred  and  sixty-three 
days  left  Ararat  exposed  (whose 
height  we  know,)  then  the  subsidence 
of  the  waters  for  two  hundred  and 
seventy-three  days  would  leave  a 
mountain  of  twenty-seven  thousand 
feet  high  dry  to  its  base.  Now  geo- 
graphers tell  us  that  this  is  the  exact 
height  of  the  loftiest  peak  of  the 
Himalaya.  So  science  is  confirming 
God's  word  as  she  revolves  on  the 
poles  of  truth."  ^[  Removed  the  cov- 
ering, '^ptte.  This  term  is  applied 
in  Exodus,  etc.,  to  the  covering  of 
skins  which  composed  the  roof  of 
the  tabernacle — and  here  it  would 
seem  to  denote  the  roof,  or  some 
movable  part  of  it.  We  need  not 
suppose  that  the  entire  covering  was 
removed,  but  only  so  much  of  it  as 


was  necessary  for  the  purpose.  It 
may  be,  however,  that  Noah,  seeing 
that  there  would  be  no  further  use 
for  this  movable  roof,  or  covering,  re- 
moved it  altogether.  This  is  not 
the  same  term  used  in  vs.  6,  nor 
that  in  ch.  6  :  16,  both  of  which  are 
rendered  "  icindow."  This,  probably, 
belonged  somehow  to  that  part  of 
the  roof  referred  to  in  ch.  6 :  16, 
which  was  to  be  finished  "  in  a  cvMt 
above." 

14.  Noah  waited  nearly  three 
months  after  the  dove's  final  depart- 
ure before  he  ventured  to  leave  the 
ark,  waiting  the  Divine  direction. 
It  was  not  until  the  close  of  the  sec- 
ond month  that  the  earth  was  fully 
dried,  and  now  we  hear  the  same 
covenant  God,  who  had  bidden  him 
to  enter  the  ark,  directing  him  to 
leave  it.  He  who  "shut  him  in" 
now  opens  the  way  for  his  departure. 
Let  us  patiently  wait  the  Divine 
summons  to  go  hence — from  the 
church  on  earth  -to  the  church  in 
heaven.  He  who  has  brought  us 
into  the  ark  of  safety  will  carry  us 
through,  and  appoint  all  our  times 
and  seasons  till  we  depart  hence. 
"  Here  is  a  sacred  timidity  of  Noah, 
which  comes  from  the  obedience  of 
faith." 

§  24.  Departube  from  the  Ark — 
'  Noah's  Sacrifice.    Ch.  8 :  15-23. 

15,  16.  How  cheering  to  Noah 
must  have  been  this  Divine  word  at 
length — the  flood  at  an  end,  and 
dried  up — and  the  long  year  of  gloom 
and  desolation  finished.  His  confine- 
ment in  the  ark  is  now  over — and  he 
is  to  go  forth  the  second  head  of  the 
human  family — he  and  his  house, 
the  sole  population  of  the  glob©— 


183 


GENESIS. 


[B.  C.  244a 


17  Bring  forth  with  thee  ^  every  living  thing  that  is  with  thee, 
of  all  flesh,  both  of  fowl,  and  of  cattle,  and  of  every  creeping 
thing  that  creepeth  upon  the  earth  ;  that  they  may  breed  abund- 
antly in  the  earth,  and  ^  be  fruitful,  and  multiply  upon  the 
earth. 

1 8  And  ISToah  went  forth,  and  his  sons,  and  his  wife,  and  his 
eons'  wives  with  him  : 

19  Every  beast,  every  creeping  thing,  and  every  fowl,  a7id 
whatsoever  creepeth  upon  the  earth,  after  their  kinds,  went  forth 
out  of  the  ark. 

20  And  Noah  builded  an  altar  unto  the  Loed,  and  took  of 
*  every  clean  beast,  and  of  every  clean  fowl,  and  offered  burnt- 
offerings  on  the  altar. 

hch.  7:13-15.    i  ch.  1  :  22.    kLev.  ch.  11. 


Ihe  sole  remnant  of  a  guilty  and 
perished  race.  Observe. — The  del- 
age  was  a  type  of  baptism — and  of 
'household  baptism  ;  Noah  and  all  his 
touse,  being  covered  by  the  provis- 
ion. The  ark  was  a  type  of  Christ 
—and  Noah  was  also  a  personal  type 
)f  Christ — as  the  head  of  the  family 
»f  saved  ones,  pointing  forward  to 
ihe  Second  Adam.  ^  Thou  and  thy 
seife,  etc.  God's  whole  plan  contem- 
■^lated  as  much  the  family  of  Noah, 
HiS  himself.  It  has  always  been  the 
plan  of  God  to  propagate  the  church 
oy  means  of  the  household  cove- 
nant, providing  for  a  pious  pos- 
terity. 

17.  TJie  renovation  of  the  earth 
f  s  promised  to  Noah.  Here  is  shown 
the  plan  of  God  in  ordering  a  cer- 
tain specimen  number  of  animals  to 
be  taken  into  the  ark.  It  was  for 
preservation  of  the  species — that  they 
may  breed  abundantly  and  multiply  in 
the  earth.  The  intimation  of  ch.  7 :  14, 
is  that  each  distinct  original  species 
was  preserved  thus — and  this  would 
go  to  show  that  they  were  carefully 
kept  AC-ch  after  his  kind — the  original 
law— &Kd  that  there  was  no  such 
law  as  the  making  up  of  new  spe- 
cies by  "  selection." 

19.  Here  it  is  distinctly  stated  that 
all  the  animal  tT'?hw  went  forth  from 
the  ark  "  after  thc^ir  kinds,^'  as  they 
went  in,  see  ch.  7  :  ii.    The  criijsaal 


species  were  to  be  carefully  pre- 
served. If  there  had  been  any  such 
law  as  the  making  up  of  new  species 
by  "selection,"  this  would  most 
likely  have  occurred  in  the  ark — 
whereas  the  whole  tenor  of  the  nar- 
rative is  that  the  identical  species,  in 
every  case,  was  preserved,  and  that 
they  came  out  as  they  went  in,  each 
"  after  its  kind." 

20.  An  altar.  Here  is  the  first 
mention  of  an  altar,  which,  as  the 
word  indicates,  means  a  place  for 
offering  sacrifice.  Cain  and  Abel 
had  offered  sacrifices.  Noah  here 
built  an  altar— of  his  own  motion — 
it  would  seem.  This  is  introduced 
here  as  though  it  was  a  familiar  thing 
—and  doubtless  this  had  been  the 
custom  before  the  flood.  As  early  as 
during  our  first  parent's  abode  in  the 
garden  at  the  fall,  God  is  said  to  have 
clothed  them  with  the  skins  of  ani- 
mals, (ch.  3 :  31,)  implying  the  use 
of  sacrifice,  which  carried  with  it 
the  idea  of  propitiation  as  expressed 
in  the  covering — as  with  the  right- 
eousness of  the  Great  Sacrificial 
offering.  Noah  selected  of  the  clean 
beasts.  These  were,  from  the  begin- 
ning, of  certain  species,  carefully 
separated  from  all  others,  and  sp 
preserved  in  the  ark,  according  to  the 
Divine  institution.  This  institution 
siipposes  the  most  exact  preservation 
of  the  animals  and  fowls,  etc.  after 


B.  C.  2446.J 


CHAPTER  VIII. 


183 


21  And  the  Lord  smelled  ^  a  sweet  savor ;  and  the  Lord  said 
in  his  heart,  I  will  not  again  ^  curse  the  ground  any  more  for 
man's  sake ;  for  the  "  imagination  of  man's  heart  is  evil  from  his 
youth :  «  neither  will  I  again  smite  any  more  every  thing  living, 
as  I  have  done. 


1  Lev.  1:  9;  Ezek.  20:  41;  2  Cor.  2:  15;  Eph.  5:  2.    m  ch.  3  :  17; 
14:4;  15;  14;  Ps.  51:5;  Jer.  17 ;  9  ;  Matt.  15:  19;  Rom.  1:  21;  3: 


6 :  17.    n  ch.  6  :  5 ;  Job 
23.     o  ch.  9  :  11, 15. 


their  kind,  or  family.  It  was  burnt 
offerings  that  Noah  oflfered.  Here  is 
the  first  mention  of  burnt  offerings. 
The  Second  Head  of  the  race — the 
head  of  the  renovated  earth— the  head 
and  father  of  the  saved  ones — here 
Bets  an  example  of  offering  of  every 
clean  animal  and  fowl,  a  burnt  offer- 
ing to  Jehovah.  The  term  is  from 
the  verb,  to  go  up,  meaning  such  of- 
ferings as  go  up  upon  the  altar,  or 
such  as  are  biirnt  up,  whose  smoke 
goes  up :  and  the  literal  reading  is, 
"  he  caused  to  go  up  the  goers  up  on  the 
altar.  Observe. — (1.)  The  first  busi- 
ness of  Noah  is  to  express  thus  his 
gratitude  for  such  signal  preserva- 
tion of  himself  and  household  in 
distinction  from  all  the  world  beside. 
Gratitude  for  the  great  salvation 
should  be  the  ruling  principle  of  our 
living.  (3.)  There  is,  also,  on  Noah's 
part,  a  confession  of  sinfulness,  and 
a  hope  of  salvation  expressed  in  the 
sacrificial  oflering.  The  burnt  offer- 
ing was  at  the  head  of  all  the  sacri- 
fices— the  most  ancient,  the  most 
general,  and  the  most  important. 
Its  chief  idea  was  expiation  and 
the  reconciliation  of  God  with  man. 
It  set  forth  Christ,  the  Great  Lamb 
of  sacrifice,  as  wholly  given  to  God 
— consumed  on  the  sdtar.  In  all 
the  other  sacrifices  a  part  was  re- 
tained for  the  priest  or  the  offerer  : 
but  not  so  with  this.  In  the  burnt 
offering  there  was  expressed  a  gen- 
eral confession  of  guiltiness,  and 
not,  as  in  other  offerings,  of  particu- 
lar sins.  These  latter  were  all  com- 
prised in  the  burnt  offering,  which 
was  also  a  thank  offering.  Noah 
hereby  made  solemn  confession  that 
he  and  his  house  had  been  saved  by 
grace  and  not  b/  their  own  right- 


eousness—  and  that  their  sins  re- 
quired expiation  before  God.  It 
also  expressed  their  faith  in  God's 
plan  of  grace  and  salvation  by  the 
Promised  Messiah,  and  their  confi 
dence  in  this  their  deliverance  as  a 
grand  step  in  the  execution  of  the 
plan,  and  as  a  pledge  of  its  consum- 
mation. 

21.  And  Jehovah  smelled,  etc.  This 
mode  of  expression  arose  from  the 
fact  that  the  smoke  of  incense,  or  of 
an  offering,  ascends,  and  may  seem 
to  go  up  to  God,  as  pleasant  or 
not,  according  as  the  offering  is  ac- 
ceptable or  not  to  Him.  *[\  A  sweet 
savor  ;  lit.,  the  savor  of  rest — refresh^ 
ment.  Bathe  explains  it  rather  in 
the  sense  of  appeaMng — "  odor  placa- 
minis  " — the  odor  of  expiation — or  an 
appeasing  odor.  Heb.,  (hanihoah) — a 
verbal  reference  to  the  name  Noah. 
See  1  Sam.  26 :  19,  where  the  Eeb. 
word  rendered  "accept"  means  to 
smell.  Lev.  26  :  31.  The  same  terms 
which  are  used  in  the  Greek  version  to 
translate  this  phrase  are  used  in  the 
New  Testament  in  regard  to  the  sac 
rifice  of  Christ,  Ephes.  5 :  2 — "  Who 
hath  loved  us,  and  given  Himself  for 
us  an  offering  and  a  sacrifice  to  God 
for  a  sweet  smelling  savor."  I"  And 
Jehovah  said  in  His  heart.  This  is 
an  emphatic  expression.  Lit.,  Said 
to  His  heart.  Elsewhere  it  is  ex- 
pressed as  an  oath.  "As  I  have 
sworn  that  the  waters  of  Noah,"  etc., 
Isa.  54 : 9.  T[  /  uMl  not  again  curse 
the  ground ;  lit.,  /  vnll  not  add  to 
curse.  This  is  connected  with  the 
closing  clause — "  as  I  have  done  " — 
meaning  that  thi^re  should  not  be 
repeated  such  a  universal  deluge. 
So  it  is  expressed  (Isa.  54 :  9)  that 
"  the  waters  of  Noah  shall  no  moik 


184 


GENESIS. 


[B.C.  244a 


22  P  While  the  earth  remaineth,  seed-time  and  harvest,  and 
cold  and  heat,  and  summer  and  winter,  <1  and  day  and  night,  shall 
not  cease. 


p  Is.  54  :  8.    q  Jer.  33  :  20,  25. 


go  over  the  earth."  See  vs.  22. 
^  For.  This  particle  in  Heb.  often 
means  "tJiough,"  and  so  many  un- 
derstand  it — that  though  every  mo- 
tion of  man's  heart  is  evil,  (ch.  6  :  5,) 
continually,  from  the  beginning,  yet 
God  would  not  visit  upon  the  ground 
his  desert  any  more.  But  we  may  un- 
derstand the  clause  to  be  closely  con- 
nected with  the  former,  and  explan- 
atory of  it—for  man's  sake,  because 
(as  the  reason  why,  or  the  sense  in 
which  it  would  be  for  man's  sake.) 
This  was  distinctly  the  ground  on 
which  God  had  brought  this  deluge 
upon  the  earth — because  "  God  saw 
that  every  imagination  of  the 
thought  of  man's  heart  was  only 
evil  continually."  Here  He  says 
that  He  will  not  again  thus  visit 
as  for  this  reason.  He  had  done. 
He  would  spare  the  sinful  world  in 
view  of  the  great  salvation  by  Christ 
Jesus.  See  ch.  9  :  11.  "  Pardon 
mine  iniquity,  for  it  is  great,"  Ps. 
25:11.  Kurtz  remarks  that  "for" 
is  here  significant ;  that  the  Lord 
admits  the  fact  of  universal  sinful- 
ness as  something  actually  existing. 
It  forms  an  element  in  the  economy 
of  His  government,  and  in  part  de- 
termines its  direction.  His  compas- 
sion and  forbearance,  illustrated  in 
this  transaction,  keep  back  the  final 
judgment  until  His  grace  accomplish 
all  that  it  had  devised  and  deter- 
mined for  men's  salvation.  Von 
Gerlach  remarks  that  it  was  because 
He  had  accepted  the  sacrifice,  that 
He  could  forgive. 

Note.  —  God  graciously  accepts 
Noah's  sacrifice,  as  he  was  actuated 
by  faith  in  Christ  as  the  ark  of  safe- 
ty (Heb.  11 : 7.) 

22.  While  the  earth  remaineth. 
The  natural  succession  of  seasons,  as 
here  named,  is  now  promised  to  con- 
tinue so  long  as  the  earth  remaineth. 
1'his,  howeve,',  wiU  not  be  always. 


The  earth,  and  all  that  therein  is, 
shall  be  burned  up,  2  Pet.  3  :  7.  The 
six  seasons  here  named  are  the  agri- 
cultural seasons  adopted  by  the  Jews, 
and  recognized  also  among  the  Arabs. 
The  meaning  here  is,  that  there 
shall  be  no  absolute  and  permanent 
interruption  of  this  established  order 
of  things  in  the  natural  world.  This 
promise  is  precious,  and  none  can 
tell  how  it  has  become  the  ground 
of  a  universal  confidence,  which  is  so 
necessary  among  men.  The  steady 
and  regular  succession  of  the  sea- 
sons, as  observed  by  all  men,  is  the 
basis  of  a  general  and  settled  confi- 
dence in  what  are  called  "  the  laws 
of  nature,"  which  are  only  the  ordi- 
nary operation  of  God's  power. 
This  is  also  a  covenant  of  grace  with 
Noah  —  the  consequence  of  having 
smelled  a  sweet  savor  of  his  sacri- 
fice, as  exhibiting  Christ,  and  thus 
we  are  taught  that  all  the  ordinan- 
ces of  nature  are  under  the  economy 
of  grace — that  God  spares  the  worst 
of  sinners  for  Christ's  sake,  and  that 
the  globe  rolls  on  its  axis  and  wheels 
round  the  sun  in  the  succession  of 
natural  seasons,  and  the  operation  of 
physical  laws,  all  because  the  Lamb 
of  God  was  slain  before  the  founda- 
tion of  the  world,  and  because  all 
nature  is  under  the  mediatorial  dis- 
pensation. 

Note  (1). — In  the  days  of  Noah, 
while  the  long-sufiering  of  God  wait- 
ed during  the  one  hundred  and  twen- 
ty years  of  warning,  Christ  preached 
to  the  spirits  who  are  now  in  prison, 
1  Pet.  3 :  19,  20.  There  is  nothing 
in  this  passage  nor  anywhere  in 
Scripture  to  warrant  the  idea  \  hat 
they  who  perished  in  the  flood  en- 
joyed any  future  offers  of  grace. 

Note  (2.) — This  judicial  visitation 
was  also  an  act  of  salvation  to  a 
remnant.  The  flood  is  also  a  type  of 
baptism  (1  Pet.  3 :  21.)    To  be  in  tho 


B.  C.  3448. 


CHAPTER  IX. 


185 


CHAPTER  IX, 

AND  God   blessed  Noah  and  his  sons,  and  said  unto  them, 
a  Be  fruitful,  and  multiply,  and  replenish  the  earth. 
2  b  And  the  fear  of  you,  and  the  dread  of  you,  shall  be  upon 
every  beast  of  the  earth,  and  upon  every  fowl  of  the  air,  upon 
all  that  moveth  upon  the  earth,  and  upon  all  the  fishes  of  the  sea; 
into  your  hand  are  they  delivered. 


a  cli.  1 :  28 ;  v8.  7 :  19 :  ch,  10  :  32.    b  ch.  1 


aos.  2:  IS. 


ark  is  to  be  saved,  while  the  exter- 
nal ordinance  is  that  of  water  (with 
the  blood,)  which  signifies  our  spirit- 
ual cleansing  —  "  not  the  washing 
away  of  the  filth  of  the  flesh,"  as 
though  the  mere  outward  ordinance 
could  be  all — ^but  the  answer,  etc. 

Observe. — The  great  promise  of 
the  coming  Deliverer  had  not  been 
fully  realized  as  yet,  but  only  shad- 
owed forth.  Salvation  from  a  uni- 
versal deluge  was  now  the  further 
idea  ;  salvation,  amidst  the  destruc- 
tion of  a  sinful  world,  is  the  fuller 
unfolding  of  the  Messianic  promise 
and  hope.  A  new  stadium  in  the 
development  now  occurs  in  history. 

CHAPTER  IX. 

§  35.  God's  Blessing  upon  Noah's 
House  —  Food  and  Protection. 
Ch.  9 : 1-7. 

It  had  pleased  the  God  of  all  grace 
to  spare  Noah  and  his  family — eight 
Bouls  in  all — "  a  remnant,  according 
to  the  election  of  grace."  And  now, 
with  this  new  head  of  the  race,  God 
(1.)  establishes  His  covenant,  repeat- 
ing the  grant  made  to  Adam,  of  do- 
minion over  nature,  and  of  the  bless- 
ing of  fruitfolness  ;  and  giving  also 
"  a  preliminary  law  "  to  be  their  first 
elementary  schoolmaster  to  lead  to 
Christ,  (Gal.  3:24.)  (2.)  God  sets 
His  brilliant  and  manifest  seal  to 
this  covenant  —  His  bow  in  the 
cloud.  Vs.  1  provides  for  the  prop- 
agation of  the  race.  Vs.  2  guarantees 
this  small  household  against  the 
ferocity  of  the  animal  tribes  by 
promising  to  ijnplant  a  fear  of  them 


in  the  brute  creatures.  Vs.  3  is  a 
grant  of  animal  food,  implying  the 
subjugation  and  use  of  the  animal 
tribes.  Vs.  5  gives  further  a  guar- 
anty of  protection  against  the  law- 
less ferocity  of  ^^dcked  men,  by  insti- 
tuting the  civil  magistrate  as  a  di- 
vine ordinance,  armed  with  public 
and  oflBcial  authority  to  put  down 
capital  violence  and  crime  by  capital 
punishment,  (Rom.  13  :  4.)  The  re- 
striction contained  in  vs.  4  against 
the  separate  use  of  blood,  is  an  ex- 
pression of  the  Messianic  idea. 
Blood,  being  the  standing  symbol  of 
expiation,  was  to  be  regarded  and 
treated  with  awe,  and  was  to  be  ab- 
stained from  in  any  separate  parta- 
king. Thus  the  race  was  to  be  train- 
ed to  the  great  elementary  idea  of  a 
sacred  significance  in  hlood.  This  is 
more  fully  expressed  in  Lev.  17 :  10, 
11. — "For  the  life  of  the  flesh  is  in 
the  blood,  and  I  have  given  it  to  you 
upon  the  altar  to  make  an  atone- 
ment for  your  souls." 

1.  As  Noah  and  his  sons  are  to  be- 
come the  progenitors  of  the  whole  hu- 
man race,  we  find  here  an  exact  re- 
announcement  of  the  blessing  upon 
Adam  and  Eve,  (ch.  1 :  28.)  It  has  also 
the  form  of  a  command.  But  G  ^'8 
commands  are  also  invitations — lua 
of  privilege  and  blessing.  This  first 
part  of  God's  covenant  with  Noah 
relates  to  the  transmission  of  Hfe. 

2.  The  second  part  of  the  cove- 
nant reestablishes  man's  dominion 
over  the  inferior  animals.  ^  The 
fear  of  you.  Unlike  the  Paradisai. 
cal  state,  the  animal  tribes  were  now 
to  be  governed  by  the  fear  and  dread 
of  man,  and  not  as  then — ^by  the  law 


186 


GENESIS. 


[B.  C.  2446 


3  c  Erery  moving  thing  that  liveth  shall  be  meat  for  you ;  even 
as  the  ^  green  herb  have  I  given  you  ^  all  things. 

4  f  But  flesh  with  the  life  thereof,  which  is  the  blood  thereof, 
shall  ye  not  eat. 

c  Deufc.  12  :  15 ;  14  :  3,  9,  11 :  Acts  10 :  12,  13.  d  ch.  1  :  29.  e  Rom.  14  :  14,  20 ;  1  Cor 
10  :  23,  26 ;  Col.  2  :  16 ;  1  Ties.  4  :  3,  4.  f  Lev.  17  :  10,  11,  14 ;  19  :  26 :  Deut.  12 :  23 ;  1  8am. 
14:34;  Acts  15  :  20,  29. 


of  gentleness  and  willing  subjec- 
tion. Enmity  is  put  between  fallen 
man  and  all  the  brute  creatures,  as 
well  as  the  serpent.  But  though 
they  are  so  greatly  superior  in 
strength,  their  instinct  is  commonly 
to  flee  from  the  presence  of  man. 
If  it  were  not  so,  how  full  of  terror 
would  men  be  in  new  settlements, 
where  civilized  society  crowds  upon 
the  wilderness  tribes.  ^  Into  your 
hand,  etc.  The  whole  animal  crea- 
tion are  given  into  the  power  of 
man,  and  their  instinct  of  shrinking 
away  from  man's  presence,  is  the 
clear  indication  of  this  divine  law. 
Even  the  strongest  and  most  fero- 
cious animals — as  the  lion,  the  tiger, 
etc.  —  when  they  are  not  irritated, 
flee  from  man,  though  they  could  so 
easily  overpower  him.     (See  Ps.  8.) 

3.  This  third  section  of  the  cove- 
nant relates  to  the  means  of  sustain- 
ing life.  Some  understand  that  here, 
for  the  first  time,  man  is  allowed  the 
use  of  animal  food.  Others  under- 
stand it  as  abolishing  an  antedilu- 
vian restriction  of  unclean  meats, 
which  separated  the  sons  of  God  in 
the  antediluvian  theocracy.  ^  As 
the  green  herb.  Just  as  freely  were 
they  henceforth  permitted  to  use 
flesh  for  food,  as  they  had  been 
granted  the  use  of  all  green  herbs  at 
the  beginning.     See  ch.  1 :  29. 

4.  Bui.  Here  is  a  positive  restric- 
tion set  upon  the  use  of  flesh  for 
food,  viz.,  that  with  the  blood — that  is, 
without  the  blood  of  the  animal  hav- 
ing first  been  shed,  it  was  not  allow- 
ed. Blood  was  not  allowed  to  be 
used  separately.  The  reason  here 
.mplied  is,  that  the  life  was  some- 
how mysteriously  contained  in  the 
blood  Lev.  17:10;  Deut.  12:23. 
The  ground  ot  this  restriction  was 


that  blood  was  appointed  by  God  as 
the  standing  symbol  of  expiation. 
And  as  the  people  were  to  be  trained 
to  great  leading  ideas  of  sin  and  sal- 
vation by  means  of  these  ritual  ordi- 
nances, so  they  were  to  be  taught  of 
a  special  sanctity  attaching  to  blood 
in  the  system  of  Divine  grace.  "  For 
without  shedding  of  blood  is  no 
remission,"  (Heb.  9  :  22.)  The  natural 
horror  of  blood  which  obtains  among 
men  is  evidence  of  such  a  Divine 
regulation.  Some  have  thought  that 
"  the  sole  intention  of  this  prohibi- 
tion was  to  prevent  the  excesses  of 
cannibal  ferocity  in  the  eating  of 
the  flesh  of  living  animals,  to  which 
men  in  earlier  ages  were  liable." 
But  a  much  more  weighty  reason 
we  have  already  given.  "For  the 
life  (soul)  of  the  flesh  is  in  the  blood, 
and  I  have  given  it  to  you  upon  the 
altar  to  make  an  atonement  for  your 
souls  (lives.")  Lev.  17:11.  The 
blood  would  seem  to  be  so  connected 
with  the  life,  as  its  channel  or  ve- 
hicle, that  it  may  be  regarded  as 
having  the  life  in  it.  Oerlach  re- 
marks that  after  Christ,  by  his  own 
blood  (and  not  by  the  blood  of  goats 
and  calves),  has  made  an  atonement, 
the  eating  of  blood  became  a  matter 
of  indifference."  But  it  was  decided 
at  the  apostolic  Synod  at  Jerusalem, 
that  it  should  be  abstained  from  at 
that  time.  The  principle  of  that  de- 
cision seems  to  have  been  this — that 
all  idolatrous  usages  and  associations 
should  be  abstained  from,  and  so 
also  any  thing  that  woidd  needlessly 
prejudice  the  Jews,  especially  every 
thing  that  would  throw  dishonoi 
upon  the  blood  of  expiation.  See 
Acts  15  :  29.    (Notes.) 

5.  This  fourth  section  of  the  cove- 
nant relates  to  the  protection  oi'  life, 


B.  C.  2446.1 


CHAPTER  IX. 


187 


5  And  surely  your  blood  of  your  lives  will  I  require  :  s  at  the 
tand  of  every  beast  will  I  require  it,  and  h  at  the  hand  of  man ; 
at  the  hand  of  every  i  man's  brother  will  I  require  the  life  of  man. 

6  ^  Whoso  sheddeth  man's  blood,  by  man  shall  his  blood  be 


shed : 

ifor 

in  the 

image  of  God 

made  he 

man. 

g  Ex.  21:  23.    hch.  4 
Matt.  26 :  52 ;  Rev.  13  :  10 

9,10; 
.     Ich. 

Ps.  9  :  12.    i 
1:27. 

Acts  IT  :  26. 

k  Ex. 

21 

12, 

14: 

Lev. 

24 

IT; 

and  institutes  a  new  guardianship  of 
it,  in  the  civil  magistrate — who  is 
armed  with  Divine  authority,  as  a 
public  officer,  to  repress  violence  and 
crime.  .This  ordinance  of  the  civil 
magistrate  had  not  existed  before 
this  time.  See  Rom.  13  : 4.  From 
this  preliminary  legislation  the 
sjTiagogue  has  derived  "  the  seven 
Noachic  J>recepts,"  which  were  held 
to  be  obligatory  upon  all  proselytes. 
These  forbid  (1.)  Idolatry.  (3.)  Blas- 
phemy. (3.)  Murder.  .(4.)  Incest. 
(5.)  Theft.  (6.)  Eating  blood  and 
strangled  animals.  (7.)  Disobedience 
to  magistrates.  ^  Tour  Nood  of 
your  lives — Your  Uood  'belonging  to 
your  lives — or,  in  which  the  life  is 
contained.  Here  are  two  restrictions 
set  to  vs.  3,  (1.)  AVhile  animal  life  is 
given  to  man  for  food,  human  life  is 
not  given  to  animals  for  food,  but 
would  he  judicially  required  of  them 
in  retribution.  (2.)  Human  life  blood 
would  be  required  at  the  hand  of 
man — that  is,  men  would  be  held 
accountable  to  the  Divine  judgment 
for  shedding  man's  life-blood.  The 
term  here  rendered  require,  means  to 
require  judicially — to  make  inquisi- 
tion for — the  same  verb  as  in  Ps. 
9  :  12.  T[  At  the  hand  of  every  beast. 
This  is  not  to  be  understood  to  mean 
that  beasts  were  to  be  made  the  in- 
struments of  God's  avenging  the 
blood  of  men,  (as  Bush ;)  but,  that 
God  would  ordain  the  retaliation 
upon  beasts  of  prey,  such  as  obtains 
among  men — in  a  spirit  of  extermi- 
nation for  their  ferocious  love  of 
human  blood.  This  contains  the 
Divine  sanction  of  that  Mosaic  regu- 
lation (Exod.  21  :  28,)  that  the  ox 
that  gored  a  man  or  woman  should 
die,  by  stoning.    ^  Of  every  man's 


brother.  Here  is  a  further  restriction 
upon  the  grant  in  vs.  3,  and  a  further 
ordinance  for  the  protection  of  hu 
man  life — lit..  Of  every  man,  his 
brother.  This  does  not  m,ean  that 
God  will  require  of  every  man's 
brother  satisfaction  for  mm-der.  But 
it  means  that  God  will  require  it  of 
man,  his  brother — who  has  shed  the 
blood  of  his  brother  man.  So  the 
Chald.  reads,  "  At  the  hand  of  the 
man  who  shall  shed  his  brother's 
blood  will  I  require  the  life  of  man." 
At  the  hand  of  does  not  mean,  by 
the  hand  of— (as  Bush)  This  is  ex- 
pressed by  another  preposition,  as  in 
Mai.  1:1.  Here  it  is,  literally,  from  the 
hand  of.  It  is  not,  therefore,  (as  Bush 
supposes,)  the  origin  of  the  institution 
of  Goelism.  God  here  only  proclaims 
His  fixed  and  imiversal  law  that  the 
murderer  should  die  by  the  hand  of 
the  civil  magistrate.  The  institu- 
tion of  the  Goel,  or  blood-avenger, 
belonged  to  the  patriarchal  times — 
as  the  temporary  substitute  for  the 
civil  magistrate  in  that  informal  con- 
dition of  society — and  it  was  after- 
wards incorporated,  with  modifica- 
tions, into  the  Mosaic  code. 

6.  Here  the  Divine  ordinance  is 
more  explicitly  stated,  with  the  rea- 
son, making  it  applicable  to  aU  ages. 
^  Whoso  sheddeth,  etc.  Civil  magis- 
tracy is  here  instituted  and  armed 
with  the  right  of  capital  pimishment. 
The  taking  of  life,  which  is  wilful 
and  malicious,  is  here  condemned 
— not  that  which  is  accidental,  or 
judicial.  That  this  is  the  law  of 
God,  for  all  ages  the  same,  is  clear 
from  the  reason  annexed.  ^  For  in  thfi 
image,  etc.  The  fact  that  laan  wau 
made  in  the  Divine  image  (ch.  1 :  27,)  is 
here  given  as  the  reason  ^r  this  Di« 


188  GENESIS.  [B.  C.  2446 

7  And  you,  »"  be  ye  fruitful,  and  multiply;  bring  forth  abun- 
dantly  in  the  earth,  and  multiply  tlierein. 

8  %  And  God  spake  unto  Noah,  and  to  his  sons  with  him, 
saying, 

m  vss.  1,  19  ;  ch.  1  :  28. 


vine  law  of  capital  punishment. 
And  this  is  a  reason  which  is  equally 
good  at  all  times,  and  equally  appli- 
cable among  all  people.  This  image 
of  God,  in  which  man  was  first  form- 
ed, so  belongs  even  to  fallen  man 
that  such  wilful  destruction  of  hu- 
man life  is  to  be  regarded  as  a  crime 
against  the  Divine  majesty,  thus 
imaged  in  man.  Accordingly  this 
law  has  lost  none  of  its  force  by  the 
gospel — for  the  gospel  has  rather 
added  to  the  sanctity  of  human  life, 
and  to  the  value  of  the  Divine  im- 
age as  yet  to  be  reclaimed  in  the  new 
creation.  It  is  often  argued  against 
capital  punishment  that  aU  punish- 
ment is  remedial.  But  God  Himself 
has  instituted  capital  punishment 
which  is  not  remedial,  because  it  is 
eternal.  And  so  human  governments 
have  always  had  a  capital  pimish- 
ment  which  so  far  as  they  can  make 
it  so,  is  eternal — and  which  is  not 
intended  as  reformatory,  but  as  judi- 
cial and  exemplary,  for  the  good  of 
society,  and  for  an  example  to  all 
offenders.  BusJi  understands  this 
latter  clause  as  giving  the  reason  for 
this  authority  of  the  civil  magistrate 
— that  "  he  bears  a  visible  impress 
of  the  Divine  image  in  the  legal  sov- 
ereignty with  which  he  is  invested." 
This  is  aside  from  the  meaning,  as 
we  have  seen.  This  would  prove 
too  much — as  it  would  imply  that 
this  image  of  God  in  which  man  was 
created,  refers  to  the  civil  magistracy, 
and  surely,  every  man  was  not  crea- 
ted a  civil  magistrate.  "By  the 
Divine  image  is  meant  not  merely 
the  moral  perfection  of  man  in  his 
communion  with  God,  (which  was 
lost  by  the  Fall,)  but  likewise  his 
capacity  for  this  which  could  never 
be  lost." — Qerlach.  If  may  further 
be  intimated  that  since  God  had  now 
permi  tted  the  kLling  of  animals  for 


man's  subsistence,  man  was  hence- 
forth to  hold  the  life  of  his  fellow 
man  as  so  much  more  sacred  in  his 
sight.  The  experiment  which  has 
been  made  by  some  States,  of  abol- 
ishing capital  punishment  has  been 
generally  abandoned,  as  of  mischiev- 
ous effect.  The  magistrate  (says 
Paul,)  "beareth  not  the  sword  in 
vain,"  Eom.  13  :  14.  This  law, 
therefore,  looks  on  one  side  to  a  firm 
ordinance  of  nature  which  arms  man 
against  beasts  of  prey — and  on  the 
other  side,  points  to  a  fundamental 
ordinance  of  society.  It  is  also  of 
universal  application,  recognizing,  in 
this  respect,  the  universal  brother- 
hood of  man. 

7.  After  this  protection  of  man's 
life  by  such  enactments  the  com- 
mand is  again  given  for  the  propa- 
gation of  human  life,  vss.  1, 19,  and 
ch.  1:28. 

Observe. — Here,  at  this  transition 
point — at  the  close  of  the  antedilu-  ■ 
vian  history,  and  the  opening  of  the 
postdiluvian  records,  we  find  God 
delegating  to  man  the  authority  to 
punish  the  murderer  by  death,  and 
thus  clothing  the  civil  magistrate 
with  the  high  function  of  enforcing 
all  the  minor  sanctions  of  the  law 
for  breaches  of  the  civil  compacts. 
It,  therefore,  points  out  the  institu- 
tion of  civil  government  as  coming 
from  God,  and  clearly  shows  the 
duty  of  obedience  and  loyalty,  (Rom. 
13  : 1-3,)  and  the  accountability  of 
all  governments  to  God,  for  all  the 
powers  they  hold,  and  for  the  mode 
in  which  they  are  exercised.  A  great 
historical  lesson  for  all  ages  is  here. 

§  36.  God's  Covenant  with  Noah 
— The  Covenant  Seal — Second 
Head  op  the  Race.    Ch.  9  : 8-17. 

8.  JHfoah  and  Ma  sons.    God's  cov 


B.  C.  2446.1 


CHAPTER  IX. 


189 


9  And  I,  "  behold,  I  establish  o  my  covenant  with  you,  and 
with  your  seed  after  you ; 

10  P  And  with  every  living  creature  that  is  with  you,  of  the 
fowl,  of  the  cattle,  and  of  every  beast  of  the  earth  witn  you; 
from  all  that  go  out  of  the  ark,  to  every  beast  of  the  earth. 

1 1  And  q  I  will  estabhsh  my  covenant  with  you  ;  neither  shall 
all  flesh  be  cut  off  any  more  by  the  waters  of  a  flood ;  neither 
shall  there  any  more  be  a  flood  to  destroy  the  earth. 

12  And  God  said,  ^  This  is  the  token  of  the  covenant  which  I 

nch.  6:1S.    o  Isa.  54:  9.    p  Ps.  145  :  9.    q  Isa.  54  :  9.    r  ch.  IT :  11. 


enant  with  Noah,  as  the  head  of 
his  household  included  with  him, 
his  sons,  according  to  the  Divine 
plan  perpetuated  to  us  in  the  house- 
hold covenant.     So  with  Abraham. 

9.  My  covenant.  This  covenant 
with  Noah  and  his  sons  marks  a  new 
development  of  God's  gracious  plan : 
starting  with  Noah,  as  the  previous 
covenant  had  started  with  Adam  ; 
Noah  being  now  the  second  head 
and  father  of  the  race.  On  the  part 
of  man,  the  starting  point  is  that 
confession  of  his  sinfulness,  and  of 
his  hope  of  salvation,  which  finds  in 
sacrifice  an  appropriate  expression. 
On  the  part  of  God  it  is  a  gracious 
acceptance  of  the  sacrifice  as  ex- 
pressed in  the  promise,  (ch.  8:21.) 
This  promise  is  here  conveyed  in 
covenant  form,  and  sealed  with  a 
covenant  seal,  (vss.  11,  12.)  ^  Cove- 
nant. This  term  usually  refers  to  a 
solemn  compact  entered  into  between 
two  parties,  with  mutual  engage- 
ments in  due  form.  But  it  often 
refers,  also,  to  God's  definite  promise, 
or  decree,  in  which  He  deigns  to 
bind  Himself  to  His  creatures,  with- 
oui  conditions  or  terms,  absolutely, 
(Jer.  33:20;  Exod.  34:10;  see  2 
Chron.  7  :  18.)  Here  the  gracious 
object  is  to  assure  the  race  that  no 
deluge  of  waters  should  again  be 
eent  upon  the  earth.  A  deluge  of 
fire  is  to  destroy  the  present  earth, 
(2  Peter  3  :  7.)  The  term  is  derived 
by  Gesenius  from  the  verb  to  cut,  be- 
cause the  Heb.  phrase  is  to  cut  a  cov- 
enant, and  the  custom  was  to  di\-ide 
an  animal   into  parts  to  ratify  it 


solemnly.  Others  derive  it  from  the 
verb  to  eat  together,  which  would 
explain  the  phrase  a  covenant  of 
salt.  Others  refer  it  to  purifying. 
See  Mai.  3  : 2. 

10.  This  covenant  promise  extends 
to  the  animals  who  went  out  of  the 
ark  with  Noah,  and  through  them 
to  every  beast  of  the  earth  after 
them.  As  the  flood  destroyed  aU  the 
animals  who  entered  not  into  the  ark, 
so  they  were  interested  with  man,  in 
the  terms  of  this  Divine  promise. 
"  The  whole  creation  "  is  represented 
by  Paul  as  groaning  and  travailing 
in  pain  together  in  sympathy  with 
the  curse  upon  man,  (Rom.  8  :  22.) 
God,  by  the  prophet,  represents  this 
covenant  as  confirmed  by  aU  the 
solemnity  of  an  oath.  "I  have 
sworn,"  etc.,  (Isa.  54  :  9.) 

11.  The  purport  of  blessings  se- 
cured by  this  covenant  is  here  given 
(1)  as  regards  "  all  flesh,"  and  (2)  as 
regards  "  the  earth."  The  flood  was 
sent  to  destroy  not  only  all  fle^h  out- 
side of  the  ark,  but  the  earth  also. 
Here  the  promise  refers  to  both,  as 
to  be  exempt  from  this  visitation  in 
future.  Peter  refers  to  the  destiny 
of  the  present  earth,  in  contrast  with 
that  of  the  old  world,  (2  Pet.  3  :  6,  7,) 
"  Behold,  therefore,  the  goodness 
and  severity  of  God."  As  He  had 
included  the  inferior  creatures  in  the 
curse,  so  He  now  includes  them  in 
the  blessing. 

12.  Tlie  token.  God  is  pleased  to 
give  a  token  or  sign  of  His  covenant, 
by  which  the  race  might  in  all  ages 
be  certified  of  God's  fidelity  to  Hia 


190 


GENESIS. 


[B.  C.  2446. 


make  between  me  and  you,  and  every  living  creature  that  is  with 
you,  for  perpetual  generations. 

13  I  do  set  *  my  bow  in  the  cloud,  and  it  shall  be  for  a  token 
of  a  covenant  between  me  and  the  earth. 

14  And  it  shall  come  to  pass,  when  I  bring  a  cloud  over  the 
earth,  that  the  bow  shall  be  seen  in  the  cloud  : 

B  Rev.  4 :  3. 


word,  by  such,  a  sign  of  His  faithful 
remembrance  of  His  covenant.  The 
sign  or  token  of  a  covenant  was 
sometimes  a  heap  or  pillar,  ch. 
31 :  52.  Sometimes  a  gift,  ch.  21 :  30, 
as  a  witness,  or  memorial. 

13.  I  do  set;  lit.,  I  give,  constitute, 
appoint.  ^  My  loio.  God  is  pleased 
to  call  the  rainbow  His  own — that 
is,  it  is  to  be  regarded  as  His  own 
covenant  token,  set  in  the  clouds  for 
the  assurance  of  aU  creatures  against 
a  deluge.  Naturally,  after  so  dread- 
ful a  dispensation,  the  gathering  of 
clouds  would  strik-e  terror,  which 
the  appearing  of  this  bow  on  the 
face  of  the  storm  was  to  allay.  Ho- 
mer refers  to  the  rainbow  as  the  pe- 
culiar sign  and  token  of  God.  The 
question  has  been  raised  whether 
the  rainbow  had  appeared  before 
this  period,  or  whether  it  is  only 
now  appointed  by  God  for  this  cove- 
nant sign.  It  is  argued  by  some 
that  there  had  been  only  a  mist  prior 
to  the  deluge,  cb.  2:6.  Of  this  we 
cannot  be  certain ;  nor  is  it  impor- 
tant to  know.  A  mist  can  produce 
a  rainbow;  but  it  is  not  in  every 
rain  that  we  have  a  rainbow,  and 
there  must  have  been  rain  before 
the  deluge,  (ch.  2  :  6,)  yet  this  may 
have  been  the  first  appearing  of  the 
rainbow.  This  seems  to  be  the  im- 
pression we  get  from  the  narrative. 
Delitzsch  imderstands  that,  though  it 
had  rained  before  the  flood,  yet  the 
atmosphere  was  differently  consti- 
tuted after  the  flood ;  and  that  to 
this  fact  is  due  this  new  phenomenon 
of  the  rainbow,  as  there  was  also  a 
difference  of  climate  before  and  after 
the  flood.  It  is  certain  that  the  rain- 
V>ow  has  had  attached  to  it  a  Divine 
fiififnificance   by   this    appointment, 


and  that  otherwise  it  could  have 
had  no  such  association.  The  sig- 
nature of  it  is  sufiiciently  legible 
when  we  understand  it  as  God's 
hoio.  Though  it  is  produced  by  nat- 
ural causes,  yet  since  it  is  not  always 
an  accompaniment  of  rain,  even  now, 
and  since  its  imj)ression  as  a  token 
for  the  purpose  intended  could  not 
have  been  so  strong  if  it  had  been 
already  familiar,  we  must  rather  sup- 
pose that  it  was  not  known  to  Noah 
and  his  family  before  this,  or  per- 
haps that  it  was  now  exhibited  in 
the  sky,  (vs.  16.)  Most  admirably  is 
it  adapted  to  its  purpose  of  certify- 
ing the  tender  regard  of  God  for  His 
creatures.  And  as  it  is  the  sun's 
rays  shining  through  the  rain  drops 
that  reflect  this  glowing  image  on 
the  black  cloud,  so  is  it  also  a  fitting 
symbol  of  the  Sun  of  Righteousness 
reflected,  in  His  glorious  attributes, 
upon  the  face  of  every  dark  and 
threatening  dispensation  towards 
His  church.  The  rainbow  is  always 
used  in  Scripture  as  the  symbol  of 
grace  returning  after  wrath.  Com- 
pare Ezek.  1 :  27, 28 ;  Rev.  4 : 3 ;  10 : 1. 
The  cloud  serves  as  the  best  back- 
ground for  the  display  of  the  glori- 
ous covenant  seal. 

14.  When  I  bring  a  cloud,  (Heb.) 
in  clouding  a  cloud.  This  form  oi 
expression  denotes  intensity  in  bring- 
ing thick  clouds — as,  in  the  sudden 
and  violent  showers  of  the  Eastern 
world.  Such  as  these  more  com- 
monly display  the  rainbow.  The 
whole  detail  of  the  description  im 
plies  something  new;  and  a  new 
covenant  required  a  new  seal. 
T[  Shall  be  seen.  As  if  not  seen  be- 
fore. 

15.  And  I  vM  remembe/r.     Thia 


B.  C.  2446.] 


CHAPTER  IX. 


191 


15  And  "  I  will  remember  my  covenant,  vvhich  is  between  me 
and  yon,  and  every  living  creatnre  of  all  Hesh ;  and  the  Avaters 
shall  no  more  become  a  flood  to  destroy  all  flesh. 

16  And  the  bow  shall  be  in  the  cloud ;  and  I  wall  look  upon  it, 
that  T  may  remember  ^  the  everlasting  covenant  between  God 
and  every  living  creature  of  all  flesh  that  is  upon  the  earth. 

17  And  God  said  unto  Noah,  This  is  the  token  of  the  covenant 
which  I  have  established  between  me  and  all  flesh  that  is  upon 
the  earth. 

18^  And  the  sons  of  Noah  that  went  forth  of  the  ark,  were 
Shem,  and  Ham,  and  Japheth :  ^  and  Ham  is  the  father  of  Ca- 
naan. 

u  Ex.  28 :  12 ;  Lev.  26:  42,  45 ;  Ezek.  16 :  60     w  ch.  17  :  13-19.    x  ch.  10 :  6. 


token  is  for  God  as  well  as  for  man. 
God  deigns  here  to  appoint  it  as  a 
remembrance  to  Himself.  "It  is  a 
bow,  (says  Dr.  GiU,)  yet  without  ar- 
rows, and  pointed  upward  to  heaven, 
and  not  downward  to  earth."  "^  iVo 
moi'e.  The  waters  which  first  en- 
veloped the  earth  in  chaos  were  sep- 
arated by  the  Divine  command,  so 
that  the  dry  land  appeared.  But 
this  was  contrary  to  the  original  law. 
And  when  we  reflect  how  easily  again 
the  fountains  of  the  great  deep,  which 
are  held  back  by  forced  constraint, 
might  be  let  loose  again  upon  the 
earth,  we  can  understand  the  Divine 
mercy  in  this  covenant.  See  Cal- 
mii. 

16.  This  detail,  so  minutely  given, 
to  show  the  token  and  its  meaning, 
would  seem  to  imply  that  the  rain- 
bow was  a  new  phenomenon,  and 
perhaps  was  now  to  be  seen  in  the 
sky. 

17.  This  is  the  token.  This  verse 
may  be  understood  as  a  summary 
repetition  for  further  confirming  the 
faith  of  Noah.  Or  it  may  be  that  to 
illustrate  most  forcibly  what  was 
meant,  God  at  once  spread  out  His 
clouds  in  the  sky,  and  set  His  bow 
upon  them  —  a  most  gorgeous  and 
beautiful  exhibition  of  His  love — the 
rain  drops  separating  the  sun-rays 
into  all  the  colors  of  the  rainbow, 
and  making  a  glorious  arch,  span- 
ning the  horizon. 


§  37.  The  Three  Sons  of  Noah — 
Their  Conduct  and  predicted 
Future — Further  Promise  of 
THE  Messiah.    Ch.  9  :  18-29. 

The  judgment  of  the  flood,  so  uni- 
versal, had  destroyed  sinners,  but 
sin  remained,  even  in  the  small  fam- 
ily of  Noah.  As  before  the  flood 
the  two  classes  of  men  were  repre- 
sented in  the  Sethites  and  the  Cain- 
ites,  so  now  these  classes  reappear  in 
the  races  of  Shem  and  Ham. 

18.  In  the  development  now  to 
appear,  we  naturally  turn  to  the 
sons  of  Noah,  to  see  wjiether  the 
promised  salvation  is  soon  to  come. 
Here  for  a  fourth  time  the  sons  of 
Noah  are  mentioned,  (see  ch.  5  :  33  ; 
6:10;  7:13,)  to  show  that  these 
alone  came  out  of  the  ark  as  the 
branches  into  which  the  human 
family  was  now  to  be  divided.  In 
the  new  development  now  to  be 
traced  out,  the  character  of  these 
sons  of  Noah  is  to  be  given  to  show 
that  the  hope  of  the  race  in  the  Mes- 
siah was  to  be  not  in  the  line  of 
Ham,  nor  of  Japhet,  but  of  Shem — 
leading  also  to  an  enlargement  of 
Japhet.  This  is  in  accordance  with 
what  is  seen  in  the-  conduct  of  the 
brothers.  The  names  of  these  broth- 
ers, like  that  of  Noah,  are  signifi- 
cant. Shem  means  name,  fame,  re- 
nown ;  Ham  signifies  heat ;  Japheth 
means    enla/raement,    or 


193 


GENESIS. 


[B.  0.  2446 


19  y  These  are  the  three  sons  of  Noah :   ^  and  of  them  was  the 
whole  earth  overspread. 

20  And  Noah  began  to  he  ^a  husbandman,  and  he  planted  a 
vineyard :  » 

21  And  he  drank  of  the  wine,  ^and  was  drunken ;  and  he  was 
uncovered  within  his  tent. 


ych.   5:32.     z  ch.   10:32;    1   Chron.   1 :  4,  etc.    a  ch.   3:19,   23;   4:2;   Prov.  12 :  ll- 
bProT.  20:1;  1  Cor.  10:12. 


Though  Japheth  was  the  eldest,  Shem 
is  named  first,  as  having  the  birth- 
right and  the  blessing  of  the  Messi- 
anic line.  Shem  is  so  named,  as  be- 
ing most  exalted ;  Ham,  perhaps,  as 
occupying  afterwards  the  torrid  re- 
gions. The  same  name  is  applied  to 
Egypt,  and  in  the  Coptic  and  Sahidic 
signifies  also  blackness,  as  well  as 
lieat.  Japheth — (spreading)  as  father 
of  the  largest  portion  of  the  human 
family  —  Celtic,  Persian,  Grecian, 
and  German  occupying  the  northern 
part  of  Asia,  and  all  of  Europe.  ^  And 
Ham.  It  is  here  mentioned  that 
"  Ham  is  the  father  of  Canaan,  (so 
vs.  22)  to  prepare  us  for  the  impor- 
tant fact  that  Canaan  was  cursed 
because  of  Ham's  iniquity — that  is, 
that  Ham  was  cursed  in  his  genera- 
tions. Besides,  as  Moses  lived  and 
wrote  at  a  time  when  the  people  of 
God  were  to  enter  the  land  of  Prom- 
ise, and  drive  out  the  Canaanites,  it 
was  important  for  them  to  under- 
stand that  the  curse  of  God  rested 
upon  the  descendants  of  Canaan. 
Besides,  Canaan  is  named  as  being 
of  great  importance  in  the  history  of 
the  Israelites. 

19.  Whole  earth  overspread;  lit., 
divided— parcelled  out — (or  dispersed 
— naphtzah)  because  men  dispersed 
themselves  through  it.  These  broth- 
ers were  the  forefathers  of  those 
who  have  scattered  themselves  over 
the  earth,  and  divided  it  among 
themselves  for  a  habitation.  See 
ch.  10:25.    Notes. 

20,  An  husbandman;  lit.,  a  man 
of  the  ground  —  as  a  man  of  war 
means  a  warrior.  When  it  is  said, 
he  "  began  to  be  "  this,  it  is  not  meant 
that  now,  for  the  first,  he  took  up 


this  occupation,  but  that  this  was 
his  business.  It  may  refer  also  to 
the  interruption  that  the  building  of 
the  ark  and  the  deluge  had  occasion- 
ed. Tf  Planted  a  vineyard.  Tho 
culture  of  the  grape  is  here  first 
mentioned.  It  has  been  an  ancient 
occupation  of  Western  Asiatics,  es- 
pecially in  Syria  and  Palestine.  The 
vine  probably  grew  spontaneously  in 
the  region  where  Noah  dwelt.  He 
gave  it  more  attention,  and  pressed 
the  juice  from  the  cluster  perhaps 
far  the  first.  Armenia  is  noted  for 
its  vines.  {Bitter,  Erd.,  Vol.  10,  p. 
319.) 

21.  The  folly  and  crime  of  Noah 
here  recorded  are  such  as  have  dis- 
graced  all  ages.  He  may  have  beeti 
overtaken  in  this  fault  from  being 
unused  to  the  intoxicating  effects  ol 
the  wine.  But  it  was  probably  sen- 
sual indulgence  and  excess  which 
led  to  his  disgrace.  This  only  shows 
us  how  insidious  and  ruinous  is  this 
crime  of  intemperance  —  degrading 
the  fairest  character.  No  wonder 
that  the  law  of  Mohammed  in  the 
Koran  forbids  the  use  of  intoxicating 
drink.  Near  the  Dead  Sea,  as  we 
were  journeying  in  the  heat,  one  of 
our  attendants,  a  Mohammedan,  fell 
to  the  ground  exhausted.  A  physi- 
cian of  our  company  urged  upon  him 
some  brandy  from  his  flask,  as  the 
only  remedy  at  hand.  He  stoutly 
refused,  however,  regarding  it  as 
most  strictly  prohibited.  ^  He  was 
uncovered — rather,  he  uncovered  him- 
self. So  intemperance  leads  to 
shame,  degrades  the  most  respecta- 
ble to  the  level  of  the  brute,  and 
subjects  the  wise  and  good  even  to 
derision  and  scorn.    Therefore  habit- 


B,  C.  2446.] 


CHAPTER  IX. 


193 


22  And  Ham,  the  fatber  of  Canaan,  saw  the  nakedntES  of  his 
father,  and  told  Iiis  two  brethren  m- ithoiit. 

23  <^  And  Shem  and  Japheth  took  a  garment,  and  laid  it  upon 
both  their  shoulders,  and  went  backward,  and  covered  the  naked- 
ness of  their  father :  and  their  faces  were  backward,  and  they  saw- 
not  their  father's  nakedness. 

24  And  Noah  awoke  from  his  wine,  and  knew  what  his  young- 
er son  had  done  unto  him. 

25  And  he  said,  'i  Cursed  he  Canaan;  ^a  servant  of  servants 
shall  he  be  unto  his  brethren. 


c  Ex.  20  :  12 ;  Gal.  6  :  1.    d  Deut.  27  :  16  ;  Josh. 


; ;  1  Kings  9  :  20,  21. 


ual  indulgence  in  intoxicating  drinks 
forfeits  Cliristian  cliaracter,  puts  a 
man's  actions  out  of  his  own  con- 
trol, and  sets  a  most  pernicious  ex- 
ample in  the  family  and  in  society. 
"Drunkenness  in  itself  deserves  as 
its  reward  that  thej  who  deface  the 
image  of  their  heavenly  Father  in 
themselves,  should  become  a  laugh- 
ing stock  to  their  own  children." — 
Calcin. 

23.  The  sin  of  Ham  against  his 
erring  and  disgraced  father  is  here 
recorded  to  his  shame.  That  he  did 
something  to  his  father  besides  in- 
dulging himself  in  the  disgusting 
Bight,  and  shamefully  making  it 
known,  is  implied  in  vs.  24.  What 
he  did  to  him  beyond  this  we  are 
not  told.  See  Lev.  18  :  6,  7.  He 
seems  to  have  mocked  his  father, 
and  in  the  spirit  of  derision,  doubt- 
less, he  told  his  brethren.  %  WitJi- 
out.  Outside  of  the  tent.  The  char- 
acter of  Ham  sufficiently  appears  in 
this  conduct,  so  opposite  to  that  of 
his  brothers. 

23.  The  modest  and  filial  charac- 
ter of  these  brothers  appears  here, 

•  and  is  quite  in  keeping  with  the  dis- 
tinction made  in  the  prophetic  pas- 
«age  below. 

24.  Hoah  awoke,  and  knew.  On 
his  awaking,  the  patriarch,  by  some 
means,  knew  the  wrong  that  had 
been  done  to  him  by  Ham.  It  may 
have  been  told  to  him  on  his  inquiry 
of  the  two  brothers.  j[  Jlis  younger 
son  ;  lit.,  his  son,  tJie  little  ;  meaning 
tlie  younger.     Some  infer  that  he 


was  the  youngest  son  of  Noah.  So 
Tuch,  Delitzsch,  Kndbel,  etc.  Rosen- 
muller  and  others  contend  that  Shem 
was  the  youngest,  as  in  five  other 
places  Ham  is  placed  second  in  the 
list.  Kurtz  makes  Ham  the  young- 
est son.  And  this  seems  the  more 
plausible,  as  the  fact  here  stated  may 
imply  the  kindred  fact  that  Canaan 
was  the  youngest  son  of  Ham.  Oe- 
senius  and  Eicald  so  understand  the 
term.  So  ch.  42  :  13,  15,  20,  32,  etc., 
1  Sam.  17 :  14.  The  names  seem  to 
some  to  be  arranged  according  to 
their  rhythm  and  sound.  Others 
hold  that  they  stand  in  the  order  of 
their  theocratic  importance.  Shem 
first,  as  most  exalted ;  nam  next, 
whose  posterity  was  most  important 
to  the  theocracy. 

25.  Noah  here,  in  the  language  of 
prophetic  blessing  and  curse,  pre- 
dicts what  is  to  come  to  pass  in  the 
history  of  those  nations  which  should 
descend  from  his  sons.  Some  have 
sought  to  evade  the  force  of  the 
prophecy  by  denying  its  prophetic 
character,  and  pretending  that  this 
is  only  the  rash  language  of  Noah, 
recent  from  his  wine.  But  how  will 
such  profane  dealing  with  Scripture 
evade  the  force  of  history,  which  so 
confirms  the  prophecy  ? 

Observe. — The  manner  of  Scrip- 
ture prophecy  is  illustrated  here. 
1.  The  prediction  takes  its  rise  from 
a  characteristic  incident.  The  con 
duct  of  the  brothers  was  in  itself 
seemingly  of  slight  importance,  but 
it  betrayed  dispositions  that  were 


194 


GENESIS. 


[B  C.  2446. 


Mglily  significant.  2.  Tlie  predic- 
tion refers  in  terms  to  the  near  fu- 
ture, and  to  the  outward  condition 
of  the  parties  concerned.  3.  Under 
these  familiar  phrases,  it  foreshad- 
ows the  distant  future,  and  the  in- 
ward as  well  as  the  ou.tward  state  of 
the  human  family.  4.  It  lays  out 
the  destiny  of  the  whole  race  from 
its  very  starting  point.  These  sim- 
ple laws  will  be  found  to  charac- 
terize the  main  body  of  the  pre- 
dictions of  Scripture,"  —  Murphy. 
^  Canaan.  Ham  receives  in  his  own 
son  the  recompense  for  that  wicked 
conduct,  of  which  he  himself,  as  the 
son  of  Noah,  had  been  guilty.  It 
was  grievous  to  Noah  that  the  son 
who,  as  being  the  youngest,  would 
be  most  looked  to  for  the  farthest 
transmission  of  his  religious  heri- 
tage, had  proved  the  transgressor. 
So  Ham  is  given  up  to  the  gloomy 
prospect  of  a  curse  resting  upon  his 
remotest  posterity,  through  his 
youngest  son,  as  some  suppose.  (But 
it  is  not  certain  that  Canaan  was 
Ham's  youngest  son.  Compare  ch. 
10 : 6  ;  10 : 1  with  9  :  24.)  Hengsten- 
herg  says,  "  Ham  is  punished  in  his 
eons,  because  he  sinned  as  a  son ; 
and  in  Canaan,  because  Canaan  fol- 
lowed most  closely  in  his  father's 
footsteps."  Whether  or  not  we  are 
to  regard  Ham  as  the  youngest,  Ca- 
naan is  named — it  may  be  as  being 
most  specially  related  to  the  history 
of  Israel.  The  prophecy  has  become 
history.  The  curse  of  temporal  and 
spiritual  bondage  has,  in  fact,  rested 
upon  the  descendants  of  Ham.  A  por- 
tion of  the  Canaanites  became  bond- 
men to  Israel,  who  were  Shemites. 
The  early  Babylonians,  Phenicians, 
Carthaginians,  and  Egyptians,  who 
were  all  Hamites,  were  subjugated 
by  the  Assyrians,  (Shemites,)  and  by 
the  Persians,  the  Macedonians,  and 
the  Romans,  who  were  Japhetites. 
And  in  modern  times,  most  of  the 
European  nations  have  traded  in 
African  slaves.  As  the  other  de- 
scendants of  Ham  are  not  mentioned 
in  the  prophesy,  we  may  presume 
that  they  are  included  here  with  Ca- 


naan. Candlish  understands  that 
"Canaan  specially  and  singly  is 
cursed,"  though  the  prophecy  says 
nothing  against  the  participation  of 
Ham's  other  children  in  their  broth 
er's  doom  ;  and  further,  the  posterity 
of  Canaan  mixing  themselves  by 
dispersion  and  by  colonization  with 
the  other  descendants  of  Ham,  may 
have  involved  them  more  or  less  in 
their  doom  !  The  curse  is  upon  Ca- 
naan as  representing  his  descendants 
generally,  it  is  upon  his  race  in  their 
collective  character.  Yet  the  Syro- 
Phenician  woman  is  sought  out  by 
Jesus ;  and  the  Canaanite,  though 
judged  to  be  too  bad  even  to  be  en- 
slaved to  the  chosen  people,  could, 
after  the  third  generation,  be  receiv- 
ed into  fellowship.  When  God 
would  bless  Shem  and  Japheth, 
Canaan  should  vainly  resist  it. 
And  if  God  please  to  bless  Ham 
in  the  last  days,  other  races  shall 
resist  in  vain.  It  is  not  said  that 
Ham  shall  never  receive  blessings 
through  Shem,  only  that  he  shall  bo 
"  a  servant  of  servants  to  his  breth- 
ren." Even  through  this  servitude 
God  might  appoint  to  give  him  the 
gospel  blessings  and  the  liberty 
wherewith  Christ  makes  free.  The 
facts  of  history  are  wonderful  in  this 
direction  ;  and  it  stands  on  record, 
"Princes  shall  come  out  of  Egypt. 
Ethiopia  shall  soon  stretch  out  her 
hands  unto  God,"  Ps.  G8  :  31.  Just 
as  the  blessing  pronounced  on  Shem 
was  to  be  concentrated  on  the  Jew- 
ish people,  so  was  the  curse  pro- 
nounced on  Ham  to  centre  upon 
Canaan.  "  Ham  is  so  far  from  being 
exempt  from  the  curse,  that  God,  by 
involving  his  son  with  him,  aggra- 
vates his  condemnation.  While 
God  held  the  whole  seed  of  Ham  as 
obnoxious  to  the  curse.  He  mentions 
the  Canaanites  by  name  as  those 
whom  He  would  curse  above  all 
others.  And  hence  we  infer  that 
this  judgment  proceeded  from  God 
because  it  was  proved  by  the  event 
itself." — Galmn.  It  is  reason  enough 
for  this  curse  upon  Canaan  being 
named  here,  that  this  gives  the  cleW 


B.  C.  2446.J 


CHAPTER 


195 


26  And  he  said,  ^Blessed  be  the  Lokd  God  of  SLem;   and  Ca- 
naan shall  be  his  servant. 


fPs.  144:15:  Heb.  11  :  16. 


j  to  an  important  chapter  iu  the  after 
i  history  of  the  covenant  people  when 
!  they  had  to  deal  with  the  Canaan- 
1  ites  so  severely,  under  the  Divine 
I  authority  and  direction.  ^  A  ser- 
vant of  servants.  This  phrase  means 
a  TTbost  abject  servant.  See  Num. 
3  :  32.  Slavery  is  here  denounced  as 
a  curse.  It  is  involuntary  servitude, 
with  all  its  attendant  evils,  that  is 
here  meant.  Nor  does  this  doom 
upon  a  cursed  people  justify  a  system 
of  chattel  slavery  on  a  plea  of  exe- 
cuting God's  wall.  This  is  too  ab- 
surd to  be  seriously  pretended.  ^  To 
his  brethren.  If  we  limit  the  curse 
to  Canaan,  then  his  brethren  here 
may  mean  the  other  descendants  of 
Ham.  The  Africans  have  been  mer- 
ciless slave  dealers.  But  the  sense 
is  wider.  Canaan  became  a  menial 
servant  of  Shem,  for  the  Israelites 
took  possession  of  the  promised  land, 
and  those  of  the  Canaanites  who 
were  not  exterminated,  became  the 
lowest  slaves  to  them.  (See  Josh. 
9  :  23.)  So  also  was  Canaan  enslaved 
to  Japheth,  when  Tyre  and  Carthage 
submitted  to  the  yoke  of  Greeks  and 
Romans.  (So  Hannibal  cried  out, 
"I  own  the  fortune  of  Carthage.") 
So  also  the  negro  race  have  become 
the  most  abject  of  slaves.  And  it  is 
well  understood  that  the  African 
continent  was  peopled  by  the  de- 
scendants of  Ham.  "  Cush,  Mizraim, 
Phut,  and  Canaan."  Some  of  these 
also  peopled  Western  Asia,  which 
has  groaned  under  the  Turkish 
yoke.  Mede  remarks,  "  There  never 
has  been  a  son  of  Ham  who  has  sha- 
ken a  sceptre  over  the  head  of  Ja- 
pheth. Shem  hath  subdued  Japheth, 
and  Japheth  hath  subdued  Shem,  but 
Ham  never  subdued  either."  Baw- 
limoti's  researches  have  shown  that 
the  Canaanites  proper  were  not 
Shemites,  but  had  a  common  origin 
with  the  Egyptians,  Ethiopians,  and 
Libyans,  and  which  he  calls  Scythic 


or  Hamite.  They  may  have  adopted 
the  Shemitish  tongue  by  contact. 
Gerlach  remarks  that  "  Noah  curses 
here  that  son  of  Ham,  who,  before 
all  the  rest,  was  the  principal  propa- 
gator of  his  father's  sins,  and  the 
most  conspicuous  in  the  history  of 
the  kingdom  of  God.  True,  the 
Phenicians  and  the  Egyptians  had 
an  earthly  and  sensual  culture ;  but 
all  the  other  people  of  this  wide 
spread  family  of  Hamites,  especially 
the  negroes  in  Asia,  Africa,  and  Au- 
stralia, from  the  aboriginal  popula- 
tion in  those  lands,  are  sunk  in 
deep  degradation,  and  almost  brutal- 
ized. It  is  the  office  of  Christianity 
to  remove  this  original  curse,  when 
the  Morian's  land  shall  stretch  out 
their  hands  unto  God."  Egypt  is 
called  in  Scripture  "  the  land  of 
Hamr  (Ps.  78  :  51 ;  105  :  23  ;  106 :  22 ) 
It  is  conjectured  by  some  that  Ca- 
naan was  a  partaker  of  his  father's 
sin,  somehow,  on  this  occasion  ;  but 
of  this  we  have  no  proof.  This 
branch  of  his  family  was  that  which 
afterwards  most  perpetuated  the  fa- 
ther's sin  and  shame.  This  appears 
from  their  gross  sensuality  in  wor- 
ship, as  is  shown  in  the  case  of  Sod- 
om-, and  all  the  cities  of  the  plain. 
See  also  the  description  of  the  sins 
of  the  people  inhabiting  the  Holy 
Land,  Lev.  18  :  20  ;  Deut.  12  :  31. 

Observe.  —  The  Hebrews  after- 
wards took  possession  of  the  Holy 
Land,  and  drove  out  the  Canaanites 
by  Divine  direction,  and  in  accor- 
dance with  this  denouncement  of 
servitude  upon  that  people. 

26.  Blessed  be,  etc.  Lit.,  Blessed  ba 
Jehovah,  the  God  of  Shem.  Blessing 
is  ascribed  to  Jehovah,  (the  redeem- 
ing name  of  God,)  who  is  here  called 
the  God  of  Shem.  Thanks  are  ren- 
dered for  the  covenant  relation  into 
which  God  is  to  stand  to  this  branch 
of  Noah's  posterity.  Here  we  hava 
a  second  great  Messianic  prediction. 


W6 


GENESIS. 


[B.  C.  2446. 


27  God  shall  enlaige  Japlieth,  s  and  he  shaH  dwell  in  the  tents 
of  Shem ;  and  Canaan  shall  be  his  servant. 

gEph.  2:  13,14;  3:6.  ' 


M^liich  contains  an  important  unfold- 
ing of  tlie  gospel  promise.  As  at 
the  Fall,  there  was  a  promise  appro- 
priate to  that  time,  so  here,  at  the 
Flood,  is  a  further  advance  in  the 
Messianic  idea.  The  promise  is  here 
further  defined  to  be  in  the  line  of 
Shem,  as  the  progenitor  of  the  Mes- 
siah. The  idea,  which  is  afterwards 
more  fully  expressed,  that  the  salva- 
tion of  man  is  to  flow  down  the  ages 
in  the  line  of  Shem,  (Gen.  12  :  3.)  i^ 
here  given  for  the  first  time,  Ana  in 
the  most  general  OTitllne.  The  bless- 
ing impli^  tnat  Jehovah's  gracious 
presence  is  to  be  with  Shem — that 
"  Jehovah,  the  God  of  salvation,  who 
decrees  and  executes  the  counsel  of 
salvation,  is  the  God  of  Shem.  Shem 
is  the  chosen  one  of  Jehovah — the 
promised  salvation  is  to  come  not 
from  the  race  of  Japheth,  nor  from 
that  of  Ham,  but  from  the  tents  of 
Shem." — Kurtz.  "  Jehovah  "  being 
the  name  by  which  God  was  to  re- 
veal Himself  in  history  as  the  Cove- 
nant God  and  Redeemer — implying 
the  advent  of  Him  who  was  to  come 
— the  prophetic  idea  contemplates 
this  development  as  to  be  in  the  line 
of  this  son  of  Noah.  "Evidently 
this  blessing  refers  in  the  first  in- 
stance to  the  line  of  Eber,  who  is 
singled  out  from  all  the  other  de- 
scendants of  Shem,  (ch.  10  :  21,)  and 
ultimately  to  the  family  of  Abraham, 
with  whom  the  covenant  was  estab- 
lished, (ch.  12.)  It  is  the  high  dis- 
tinction of  Israel  that  is  here  fore- 
told."— Candlish.  '^  And  Canaan. 
This  is  a  repetition  of  what  was  said 
in  the  preceding  verse — and  is  now 
applied  to  each  of  the  sons  by  name. 
The  Heh.  reads  more  exactly,  serva7it 
to  them — and  the  plural  form  refers 
to  those  who  should  descend  from 
Shem — not  as  Bush  understands  it, 
"to  Shem  and  Jehovah  conjointly." 
This  was  fulfilled  when  Israel  be- 
came possessors  of  the  land  of  Ca- 


naan, and  extirpated  the  Canaanites 
for  the  most  part,  and  reduced  the 
remainder  to  entire  subjection  — 
"  bondmen  and  hewers  of  wood,  and 
drawers  of  water  for  the  house  of 
my  God,"  (Josh.  9:23.)  "The  Ca- 
naanite  was  in  the  land,"  (ch.  12  : 6  • 
Exod.  3  :  8,  etc.) 

27.  God  shall  enlarge  Japheth. 
Some  have  understood  the  verb  here 
to  signif} ,  shall  persuade,  or,  allure. 
It,  Is  found  once  in  that  sense,  but  in 
a  bad  sense  of  alluring  to  deceive, 
(Jer.  20  :  7,)  besides  that  it  is  followed 
by  an  accusative,  and  not  as  here  by 
a  dative  with  a  preposition.  The 
meaning  is  doubtlegs,  God  shall  make 
broad — extend — spread  out  Japheth, 
or,  make  room  for  Japheth,  referring 
to  local  extension,  and  not  used  here 
in  a  tropical  sense.  So  Sept.,  Chal., 
Arab.,  Vulg,,  Syr.,  who  understand 
it  of  enlarging  the  territorial  bounds 
of  the  Japhetic  race.  This  has  come 
to  pass.  The  Japhetites  had  the 
north  of  Western  Asia,  a  large  por- 
tion of  the  interior  region,  and  aU 
of  Europe.  So  the  Japhetites  are 
found  to  have  the  colonizing  spirit, 
and  are  characterized  by  extensive 
migrations  as  the  Europeans  of  this 
day.  ^  And  he  shall  dwell — slidli 
tabernacle.  Some  understand  it, 
"  God  shall  dwell,"  etc.,  (as  the  Sche- 
kinah.)  So  Baumgarten,  Kndbel, 
etc.  But  the  verse  is  si^oken  of 
Japheth,  as  the  other  verses  have 
referred  to  the  other  sons — Japheth 
shall  dtcell  in  the  tents  of  Shem — that 
is,  as  this  phrase  implies — he  shall 
be  intimately  associated  with  him, 
and  shall  partake  of  his  inheritance 
— "  he  shall  dwell  in  the  (spiritual) 
tents  of  Shem,  and  be  received  into 
the  fellowship  of  that  salvation 
which  is  to  proceed  from  the  race  of 
Shem."  —  Hengstenberg.  It  would 
seem  that  the  filial  conduct  in  which 
Shem  and  Japheth  had  acted  to. 
gether  was  to  be  rewarded  by  a  blea*- 


B.  C.  2097.1 


CHAPTER  IX. 


197 


28  ^  And  IsToah  lived  after  the  flood  three  hundred  and  fifty 
years. 

29  And  all  the  days  of  ISToah  were  nine  hundred  and  fifty 
years  :  and  he  died. 


ing  in  wHcli,  as  brothers,  they 
should  share  and  be  brought  into 
most  cordial  agreement,  and  com- 
munion. "  It  points,  also,  to  the 
ideal  imion  in  which  these  brothers 
should  combine  for  highest  pur- 
poses." Some  make  it  refer  to  the 
conquests  which  Europeans  have 
made  over  Asiatics  and  to  the  Brit- 
ish possessions  in  India.  But  it  is 
replied  that  this  could  scarcely  be 
the  idea,  as  Noah  does  not  curse 
Shem,  but  bless  him — and  this  would 
be  a  prophecy  of  damage  to  Shem, 
and  subjection  by  means  of  the 
Japhetites,  which  seems  foreign  from 
the  idea.  In  the  Greek  mythology 
Japetus  was  regarded  as  the  ancestor 
of  the  human  race,  and  it  would 
seem  to  be  founded  upon  this  history. 
See  ch.  9  :  27  ;  10  :  5.  And  we  may 
suppose  that  the  European  conquests 
in  Asia  are  embraced  in  tiiis  proph- 
ecy of  Japheth's  enlargement,  in  the 
sense  before  given,  of  their  com- 
mingling as  brothers.  The  chief 
reference  is  to  the  most  important 
fact  that  the  Japhetic  race  were  to 
receive  spiritual  blessings  through 
the  line  of  Shem — as  the  true  relig- 
ion has  been  received  by  them  from 
the  Oriental  world.  In  Paul's  mis- 
sionary journey  that  was  a  very 
remarkable  call  which  came  to  him 
in  vision  from  a  man  of  Macedonia, 
entreating  him,  "Come  over  and 
help  us."  So  Peter's  vision  of  the 
ingathering  of  the  Gentiles  was  on 
the  coast  of  the  sea,  looking  out 
towards  the  isles  and  the  western 
world.  The  great  results  were  in 
the  line  of  this  prediction,  and  so 
have  continued  ever  since — in  the 
extensive  conversions  of  the  western, 
races  to  Christianity.  The  Japhetic 
nations  embody  the  activity  and 
progress  of  history,  both  commercial 
and  political,  and  fulfil  the  idea  of 
3nlargemeut,   while    they  have  re- 


ceived the  true  religion  from  the 
Asiatics,  and  the  Gentile  church  has 
even  supplanted  the  JoT^ash.  See 
Isa.  46  :  10 ;  1  Peter  1  :  25  ;  2  Peter 
1 :  19.  ^  And  Canaan,  etc.  Canaan 
should  also  be  a  servant,  of  the 
Japhetic,  or  European  races.  This  has 
notably  come  to  pass  in  the  enslave- 
ment of  Ham's  descendants  to  the 
nations  of  the  western  world.  There 
has  always  been  manifest  a  sym- 
pathy between  Shem  and  Japheth 
in  their  descendants,  and  an  antipa- 
thy between  them  and  the  Hamites. 
It  was  Canaan,  who,  more  than  any 
other  of  Ham's  descendants  was  to 
come  into  contact  with  Shem  and 
Japheth,  and  was  to  interfere  with 
them  in  their  enjoyment  of  the  priv- 
ileges implied  in  their  respective 
benedictions.  When  the  blessing 
was  ready  to  descend  upon  Shem, 
and  Israel  was  to  inherit  the  bless- 
ing of  the  Promised  Land,  "  the 
Canaanite  was  in  the  land,"  and  in 
the  way  of  the  blessing,  (ch.  12  :  6.) 
And  so  in  the  course  of  Japheth's 
predicted  enlargement,  the  main  ob- 
struction with  which  he  met  arose 
from  Canaan.  Carthage,  a  colony 
of  Tyre,  sprang  from  Sidon,  one  of 
the  sons  of  Canaan,  and  was  the 
rival  of  Rome.     See  Candlish. 

"The  historian  recognizes  these 
as  the  salient  points  in  the  e"Epe- 
rience  of  the  three  races,  so  long  as 
they  continue  apart.  The  time  is 
approaching  when  this  strange  inter- 
mediate development  will  come  to  a 
happy  issue  in  the  re-union  of  all  thf 
members  of  the  human  family  ac- 
cording to  clearer  and  farther  reach- 
ing prophecies  yet  to  be  delivered." — 
Murphy. 

28.  A  few  figures  here  given  close 
the  history  of  Noah,  and  the  next 
paragraph  occupies  us  with  that  of 
his  sons — in  their  dispersion. 


198 


GENESIS. 
CHAPTER    X. 


[B.C.  209? 


IVTOTV  these  are  the  generations  of  the  sons  of  Noah ;  Shem, 
W  Ham,  and  Japheth :  ^  and  unto  them  were  sons  born  after  the 
flood. 

a  ch.  9  : 1,  7, 19.  ' 


CHAPTER  X. 

§  38.  Ethnological  Record  — 
Peopling  of  the  Earth.  Ch. 
10  : 1-33. 

This  chapter  furnishes  a  table  of 
national  descent  and  dispersion  most 
important  at  this  stage  of  the  his- 
tory— showing  us,  in  general,  how 
the  earth  was  settled  by  the  descend- 
ants of  the  three  sons  of  Noah  ;  and 
giving  us  the  most  valuable  docu- 
ment which  ethnological  science  has 
ever  found.  Now  when  in  the  his- 
tory, the  nations  are  to  be  left  to 
walk  in  their  own  ways,  for  a  sea- 
son, (Acts  14 :  16,)  this  register  of 
them  is  kept,  to  show  that  none  of 
them  are  omitted  entirely  from  the 
councils  of  eternal  love.  —  Kurtz. 
The  special  interest  attaching  to 
this  map  of  the  nations,  is  that  in 
the  sacred  history  it  shows  the  gene- 
alogical position  which  Israel  holds 
among  these  seventy  nations  of  the 
world.  Accordingly  we  find  the  dif- 
ferent people  brought  more  or  less 
prominently  to  view,  according  as 
they  more  or  less  concern  the  history 
of  the  covenant  people.  Here  occurs 
a  separation  and  dispersion  over  the 
earth  on  the  basis  of  the  predictions 
which  Noah  has  just  uttered  ;  point- 
ing to  a  re- union  of  all  nations,  and 
kindreds,  and  people,  and  tongues  in 
Jesus  Christ,  which  has  been  already 
realized,  in  the  miniature,  at  Pente- 
cost, (Acts  3:5.) 

This  chapter  occurs  here  in  the 
history  to  show  the  connexion  of  the 
event  with  Noah's  prophecy.  But 
properly  it  is  preceded  by  the  events 
recorded  in'  the  following  chapter, 
(ch.  It,)  where  the  immediate  cause 
of  the  dispersion  is  given. 


This  table  is  constructed  so  as  to 
show  the  descent  and  the  geograph- 
ical settlements. 

The  course  of  development,  since 
the  flood,  had  nov/  to  be  arrested 
again,  by  still  another  Divine  inter- 
position— not  a  flood,  to  drown,  but 
confusion  of  tongues  to  scatter — and 
thus,  to  accomplish,  also,  the  settle- 
ment of  the  whole  earth,  in  view  of 
the  great  and  glorious  plan  of  re- 
demption, (Rev.  7  :  9.)  The  stamp 
imprinted  on  the  three  great  classes 
of  nations  by  this  prophetic  utter- 
ance of  Noah,  remains  impressed 
upon  them  to  this  day,  and  the  far- 
reaching  prediction  is  still  working 
out  towards  the  glorious  consumma- 
tion. Some  have  objected  that  such 
a  register  of  the  nations  implies  a 
knowledge  of  national  genealogies 
quite  too  extensive  for  Moses'  time  ; 
and  that,  therefore,  this  could  not  be 
from  his  pen.  But  this  objection 
leaves  out  of  view  the  Divine  sour- 
ce supposed  in  Inspiration.  Besides 
Hengsteriberg  has  shown  {Egypt  and 
the  Books  of  Moses)  that,  on  the 
Egyptian  monuments,  not  a  few  of 
these  names  have  been  found.  RaW' 
linson  has  also  shown  that  some  of 
these  names,  which  were  long 
thought  to  have  been  fictitious,  are 
found  on  the  bricks  of  Nineveh,  (e.  g,j 
Erech,  Calneh,  vs.  10,  etc.) 

This  table  brings  down  the  devel- 
opment and  spread  of  the  nations  to 
the  time  of  Moses.  (See  vs.  19, 
where  Sodom,  and  Gomorrah,  and 
Admah,  and  Zeboim,  cities  of  the 
plain,  are  spoken  of  as  yet  existing.) 
All  researches  in  ethnology,  or  the 
science  of  national  origin  and  devel- 
opment, have  found  this  table  to  be 
most  fully  consonant  with  all  the 
facts,  and  the  only  ancient  and  au- 
thentic synopsis  of  the  earth's  settle- 


B.  C.  2097.] 


CHAPTER  X. 


199 


2  ^  The  sons  of  Japheth  ;  Gomer,  and  Magog,  and  Madai,  and 
Javau,  and  Tubal,  and  Meshech,  and  Tiras. 

3  And  the  sons  of  Gomer ;  Ashkenaz,  and  Riphath,  and  To- 
gavmah. 

4  And  the  sons  of  Javan ;  Elishah,  and  Tarshish,  Kittim,  and 
Dodanim. 


b  1  Chron.  1  :  5,  et<j. 


ment.  Sir  H.  Baiclinson  says, "  This 
is  undoubtedly  the  most  authentic 
record  we  possess  in  the  department 
of  ethnology." 

The  object  of  the  chapter  is  to 
show  how  the  earth  was  divided 
among  the  sons  of  Noah  and  their 
descendants,  so  as  to  enable  us  to 
follow  the  respective  branclies  of 
Noah's  family  through  the  histories 
indicated  in  the  prophetic  outline, 
(see  vss,  5,  18,  20,  32,)  and  so  to  con- 
nect all  these  events  with  the  grand 
unfolding  of  Messianic  promise. 
Accordingly,  we  find  the  genealogies 
given  out  of  their  order.  Japheth 
first,  and  Ham  next,  because  Ham's 
lineage  through  Canaan,  Mitzraim 
and  Cush,  stands  more  closely  con- 
nected with  the  history  of  the  cove- 
nant people  than  that  of  Japheth. 
And  so,  also,  the  lineage  of  Shem 
comes  last,  (ch.  11 :  10-32,)  as  that  in 
which  the  Messianic  promise  ran — 
"thus  connecting  itself  with  the  sub- 
sequent history. 

1.  The  generations,  i.  e.,  origins — 
geneses — developments.  Here  we  find 
the  phraseology  we  have  met  before 
— indicating  the  commencement  of  a 
new  portion  of  the  history.  In  vss. 
5,  20,  etc.,  it  is  declared  to  be  the  ob- 
ject of  the  liistorian  to  give  us  these 
"  generations  "  according  to  the  res- 
pective "tongues,  families  and  na- 
tions." Hence  we  find  not  only  per- 
sons, but  peoples,  mentioned  in  the 
&t.  The  persons  mentioned  are 
Rhiefiy  such  as  are  heads  of  people, 
'•heir  forefathers.  In  such  cases  the 
phrase,  icere  horn — begotten — is  used 
xn  the  general  sense  of  expressing 
derivation.  Hdvernick  has  shown 
how  strikingly  this  method  differs 
from  that  of  ancient  mythologies, 


(Greek,  etc.,)  "  in  which  the  individ- 
ual is  specially  introduced  for  the 
people,"  in  the  form  of  diffuse  leg- 
ends, utterly  unlike  these  compact 
tabular  records.  Observe. — (1.)  The 
plural  forms,  (vs.  13  and  14,)  as  Lii- 
dim — denoting  people — (and  patro- 
nymics, vss.  16-18,)  are,  with  two  ex- 
ceptions, confined  to  the  descend- 
ants of  Ham — that  is,  those  of  Mitz- 
raim  and  Canaan.  The  reason  most 
likely  is,  that  in  the  subsequent  his- 
tory it  is  the  races,  not  the  progeni- 
tors, v>"ho  are  mentioned  in  connex- 
ion with  the  Hebrews.  (2.)  The  de- 
scendants of  Canaan  are  placed  in 
special  prominence,  (eleven  in  num- 
ber,) and  those  of  Arphaxad  (seven- 
teen in  number,)  on  account  of  the 
position  these  races  occupy  in  the 
subsequent  transactions. 

2-5.  The  sons  of  Japheth.  Though 
we  find  the  sons  of  Noah  elsewhere 
in  the  inverse  order  of  this  tabular 
list,  yet  the  reasons  for  thus  invert- 
ing the  order  here  is  to  close  with 
Shem,  so  as  to  proceed  in  his  line  with 
the  patriarchs  leading  to  Abraham. 

A.  Of  Japheth.    Seven  sons,  and 
their  descendants,  including  the  na- 
tions  of  the  north  and  west — -four- 
teen primitive  nations. 
I.  GoMEK. — These  seem  to  be  the 
powerful  mountain  tribes,  war- 
like and  formidable.     These  are 
the  extended  race  of  the  Cim- 
merians,  Cymri,   Cymbri,    who 
migrated  from  this  central  re- 
gion  of   Ararat   to    the  north- 
west, and   settled  north  of  the 
Black    Sea,  whence    we    have, 
with  the  ancients,  the  mention 
of   the  Cimmerian   Bosphorus, 
and  the  modern  peninsula  of  the 
Ciimea.    This  people  is  named 


800 


GENESIS. 


[B.  C.  209t 


in  Ezek.  38 : 6,  as  one  who  should 
come  with  the  host  of  Gog. 
Some  trace  them  to  Cambria 
(Wales,)  and  Camheriand.  Jose- 
pJius  calls  the  Galatians,  "  Go- 
marw."  The  Ghomari,  a  people 
in  Bactria,  near  the  Oxus,  is 
mentioned  by  Ptolemy,  one  of  the 
most  remote  northern  nations. 

{a)  Ashhenaz.  Some  under- 
stand this  to  be  the  Asen  race. 
{As — genu^  —  (/Gns^  who  with 
Odin  migrated  from  the  east, 
according,  to  ancient  tradition, 
and  the  same  as  the  Germans. 
The  first  king  of  the  Saxons  was 
called  Aschams.  Traces  of  the 
name  appear  in  the  names  Scan- 
dinavia, Asia,  Azof  and  Sachsen, 
(Saxon.)  Kalisch  identifies  these 
with  the  Bhegenes,  as  JosepJius 
seems  to  do — the  ancient  town, 
Ehagse,  being  the  capital — one 
day's  journey  south  of  the  Cas- 
pian Sea.  In  Jer.  51  :  27,  this 
tribe  is  associated  with  Ararat 
and  Minni — who  were  to  join  an 
alliance  for  the  destruction  of 
Babylon,  Their  district  is  the 
western  part  of  Asia  Minor. 

(6.)  Ripliath.  This  is  under- 
stood of  the  Celts.  The  namj3 
is  traced  in  the  Riphasan  moun- 
tains and  perhaps  in  the  Car- 
pathian. Their  district  is  the 
southern  coast  of  the  Black  Sea. 

(c)  Togarmah.  These  are  the 
Armenians,  whose  historians  say 
that  their  first  king  was  named 
Thorgom. — {Eitter's  Erd.,  vol.  x., 
p.  258.)  These  are  located  by 
Kalisch  on  the  Tauric  peninsula, 
(Crimea,)  a  valiant  nation  of  the 
north,  prepared  to  join  Gomer 
in  the  expeditions  of  Gog,  Ezek. 
38  :  6, — partly  agricultural  and 
partly  military  in  their  charac- 
ter, Ezek.  27  :  14. 
n  Magog. — These  are  the  Scythians 
— the  people  of  the  Caucasus, 
who  bear  the  name  of  Oog,  and 
the  prefix  ma  is  local,  denoting 
the  place,  region  ;  so  that  Magog 
woiQd  be,  those  of  Gog ;  which 
is  the  name  of  a  region  in  the 


extreme  north.  Gog  and  Ma 
gog  are  mentioned  together 
Ezek.  chs.  28,  39,  and  in  Rev 
20  :  8,  as  they  who  are  to  invada 
the  camp  of  the  saints.  Tha 
name  Magog  seems  to  com- 
prise several  nations  in  the  re- 
gion beyond  Media  and  the  Cau- 
casian mountains,  to  the  north 
and  east.  The  king  of  Magog 
is  called  Gog,  an  appellative  like 
Pharaoh,  Csesar,  Czar.  But  in 
later  times  Gog  is  coupled  as  a 
nation  with  Magog,  and  so  in 
the  New  Testament.  See  Ezek. 
38:2;  39:1-8;  Rev.  20:8. 

III.  Madai. — These  are  the  Medes. 
Rawlinson  calls  attention  to  the 
fact  that  here  is  indicated  what 
ScJilegel  discovered,  that  the 
principal  nations  of  Europe  have 
an  affinity  with  the  Aryan,  or, 
Indo-Persic  stock,  a  fact  which 
the  term  Indo-European  embod- 
ies ;  since  here  we  find  the 
Madai,  or  Medes,  in  conjunction 
with  the  Gi/mri,  and  javan,  or 
the  lonians.  Media,  as  the 
name  indicates,  was  held  to  bo 
the  centre  of  Asia.  They  were 
subject  to  the  Assyrian  Empire, 
but  rebelled  against  Shalmane- 
ser  and  won  their  independence. 
They  became  incorporated  in 
the  Persian  empire.  Medes  and 
Persians  are  thence  spoken  of 
together. 

IV.  Javan. — The  lonians,  or  Greeks, 
(Sanscrit,  Javana.)  "  The  bar- 
barians call  all  the  Greeks  lon- 
ians." (Schol.  ad  Aristoph.)  The 
Old  Persian,  "  Juna.'  The  Old 
Egyptian,  "  Jounan,"  (Champol- 
lion,  Gr.  Egypt.)  Alexander  is 
called  "  the  king  of  Javan  "  in  a 
wide  sense,  (Dan.  8:21.)  The 
name  Javan,  among  the  Greeks, 
became  Ion,  which  was  also 
changed  to  laon.  The  lonians 
were  the  original  inhabitants  of 
Greece,  who  called  themselves 
"  Autochthenes,"  as  claiming  to 
be  sprung  directly  from  the 
earth,  in  opposition  to  the  Dori- 
ans.   In  Isa.  66  :  19,  the  nama 


B.  C.  3097.] 


CHAPTER  X. 


201 


6  By  these  were  ^  the  isles  of  the  Gentiles  divided  in  their 

c  Ps.  72  :  10 ;  Jer.  2:10;  25  :  22  ;  Zeph.  2:11. 

JawM  is  coupled  with.  Tarshisli, 
Pul,  and  Lud,  and  more  partic- 
ularly Avith  Tubal,  and  "  the  isles 
afar  off"  as  representatives  of 
the  Gentile  world.  Also  in  Ezek. 
37 :  13,  the  name  occurs  coupled 
with  Tubal  and  Meshech.  So, 
again,  in  Zech.  9  :  13,  in  refer- 
ence to  the  Grseco-Syrian  Em- 
pire. The  name  occurs  in  the 
Assyrian  inscriptions  in  the 
time  of  Sargon,  b.  c.  709,  in  the 
form  of  Tavnan,  or  Yunwi — as 
describing  the  Isle  of  Cyprus, 
where  the  Assyrians  first  came 
in  contact  with  the  Greek  pow- 
er. The  lonians  are  spoken  of 
as  those  to  whom  Hebrew  cap- 
tives were  sold  by  Assyrian 
kings,  and  the  prophet  Zecha- 
riah  announces  the  avenging  of 
that  wickedness.  Javan  seems 
here  used  for  all  the  western 
islands  of  the  Mediterranean  Sea. 

{a.)  Elishah.  The  Eolians. 
So  Josephus,  Knobel  and  Fiirst. 
Mis  was  an  Eolian  settlement, 
and  seems  like  another  form  of 
the  name.  It  was  the  western 
territory  of  Peloponessus,  or 
Hellas,  the  middle  of  Greece. 
Ezekiel  mentions  Elishah  as  an 
island,  from  wldch  purple  stuffs 
were  imported  into  Phenicia ; 
and  we  learn  that  on  the  coasts 
of  Peloponessus  and  of  many 
Greek  islands,  the  shell-fish  was 
found,  from  which  the  far  famed 
Tyrian  purple  was  extracted. 
The  name  may  here  include 
Greece,  generally. 

(6.)  TarsMsh.  The  Tyrseni, 
Tuscans,  or  Etruscans.  This 
Pelasgic-Tyrsenic  race,  the  great 
traders  of  remote  antiquity,  col- 
onized the  east  and  south  of 
Spain,  and  north  of  Italy ;  per- 
haps from  Tarsus,  in  Cilicia. 
According  to  Isaiah,  (23  :  10,) 
the  original  inhabitants  of 
Tarslush   were    much    oppress- 


ed by  their  Phenician  masters. 
The  famous  merchant  ships 
which  these  traders  used,  were 
models,  and  the  "  ships  of  Tarsh- 
ish  "  became  the  prophetic  name 
for  the  largest  commercial  ves- 
sels of  the  latter  days.  Strabo 
states  it  as  the  current  belief 
that  Tarshish  was  located  on  the 
Delta  of  the  river  Gaudalquiver, 
which  bore,  also,  the  name  of 
"  the  silver-bedded  Tartessus.'* 
And  it  may  be,  that,  as  the  whole 
region  of  Andalusia  was  called 
Tartessus,  so  it  was  meant  here 
to  designate  the  whole  of  Spain, 
as  Javan  denoted  all  the  Greeks. 

(c.)  Kittim.  The  original  in- 
habitants of  Cyprus,  where  was 
the  town  Cituim,  in  old  times 
inhabited  by  the  Greeks.  Alex- 
ander is  called  the  king  of  Chit- 
tim,  1  Mac.  1:1;  8:5.  Knobel 
and  Belitzsch  regard  these  as  em- 
bracing also  the  Carians.  Cy- 
prus was  an  important  station 
for  the  Phenicians  in  their  wes- 
tern expeditions.  It  furnished 
ship-timber,  copper,  gold,  silver, 
and  precious  stones,  oil,  wine, 
and  honey.  The  inhabitants 
are  called  "^Gitkei  by  the  Romans, 
and  KittiH  by  the  Greeks.  In 
later  times  the  term  Ghittim  or 
Kittim  was  used  to  comprise 
many  Mediterranean  islands  and 
coasts,  as  Italy,  Sicily,  Rhodes, 
«tc.  Here  it  would  seem  to  de- 
note the  island  of  Cyprus. 

{d).  Dodanim.  The  Darda- 
nians.  The  Sam.  Sept.,  and  Jer 
ome  read  Rodanim,  (Rhodes?) 
The  Dardani  were  found  in  his- 
toric times  in  Illyi-icum  and 
Troy,  the  former  being  consid 
ered  as  their  original  seat.  They 
were  probably  a  semi-Pelasgia 
race.  They  are  held  by  Kalisch 
to  denote  the  Dau nians,  occupy 
ing  the  whole  south-east  por 
tion  of  Italy,  including  Calabria 


GENESIS. 


[B.  C.  2097 


lands ;  every  one  after  his  tongue,  after  their  families,  in  their 
nations. 

6  ^  ^  And  the  sons  of  Ham ;   Cush,  and  Mizraim,  and  Phut, 
and  Canaan. 

d  1  Chron.  1  :  8,  etc. 


and  here  the  term  may  denote 
the  whole  of  Italy,  peopled  by 
Greek  settlers. 
5.  Thus  we  see  the  ancient  seats 
of  Japheth  lay  around  the  Caspian, 
Euxine,  ^gean,  and  Northern  Medi- 
terranean, spreading  over  Europe, 
and  Northern,  Western,  and  South- 
em  Asia,  and  into  America  by  Beh- 
ring's  Straits.  It  is  here  stated  that 
hy  these,  (lit.,  from  these)  sons  of 
Japheth — so  enlarged  and  spreading 
— the  isles  of  the  Gentiles  icere  divided 
—  they  divided  to  themselves  that 
portion  of  the  earth  known  to  the 
Hebrews  as  "  the  isles,"  or  "  the  isles 
of  the  nations."  ^  In  their  lands,  a 
man  according  to  his  language-;  that 
is — the  several  peoples  being  diverse 
in  habitation  and  language.  The 
differences  of  language  now  origi- 
nated would  band  them  together  sev- 
erally, and  determine  their  locality. 
Tf  After  their  families-— in  their  na- 
tions— according  to  their  colonies,  as 
belonging  to  their  several  nations. 
Note. — The  characteristics  of  a  na- 
tion. 1.  Common  descent ;  2.  A  com- 
mon country ;  3.  A  common  language ; 
4.  Different  families,  or  colonies. 

V.  Tubal.  —  The  Iberians  are 
thought  to  be  meant — Tibareni 
— lbe?i.  Josephus  says,  "  Thobel 
begat  the  Thobetites,  who  are 
now  called  Iberes." — Ant.,  B.  1, 
6,  1.  Tubal  and  Meschech  are 
named  together  in  the  Old  Tes- 
tament as  warlike  nations,  and  a 
terror  to  the  world,  or  as  subjects 
of  Gog,  and  as  supplying  the 
Tyrians  with  copper  and  slaves, 
(Ezek.  38  :  3.)  The  district  is  the 
southeast  shore  of  the  Black  Sea. 

VI.  MESCHEcn. — These  are  proba- 
bly the  Muscovites  (Moschi)  ac- 
cording to  Enobel,  the  represen- 
tatives of  the  Iberians  and  Ligu- 


rians.  As  Meschech  and  Tubal 
are  here  associated,  so  are  they 
elsewhere,  (Ezek.  27 :  13 ;  32 :  26 ; 
38  :  2,  3  ;  39, :  1.)  So  in  Her- 
odotus, 3  :  94 ;  7  :  78.  So  also 
in  the  Assyrian  inscriptions.  In 
the  Egyptian  monuments,  like- 
wise, Meschech  and  Tiras  ap- 
pear together  as  here.  They 
were  located  along  the  south 
eastern  shores  of  the  Black  Sea. 
VII.  Tiras. — These  are  the  Thra- 
cians — the  dwellers  on  the  river 
Tiras,  or  Dniester.  The  name 
is  found  only  in  this  passage. 
Some  identify  it  with  the  great 
Asiatic  mountain  chain  of  Tau- 
rus, and  comprising  all  those 
tribes  whose  territory  is  trav- 
ersed by  the  Taurus  proper. 

It  is  clear  that  thus  only  the 
diffusion  of  the  Japhetites  is  com- 
pleted. They  extended,  there- 
fore, from  Bactria  and  the  Imaus, 
almost  in  a  straight  line  west- 
ward to  the  Taurus  and  Asia 
Minor,  and  thence  again  west- 
ward to  the  shores  and  isles  of 
the  Mediterranean  Sea,  includ- 
ing Greece,  Italy,  and  Spain, 
whilst  they  occupied  in  the 
North  the  vast  but  indefinite 
tracts  of  Scythia,  from  the  Black 
and  Caspian  Seas  up  to  the  fab- 
ulous regions  of  the  Rhipaean 
mountains,  and  of  the  Hyperbo- 
reans. See  Kalisch. 
B.  Of  Ham.  Four  sons  and  theii 
descendants,  including  the  nations  of 
the  south — thirty  primitive  nations. 

6-20.  And  the  sons  of  Ham.  The 
name  appears  perhaps  in  Chemi  of 
the  Coptic — ^;^?/z«a  of  Plutarch,  and 
Chme  of  the  Rosetta  stone,  an  old 
name  of  Egypt,  which  is  also  in 
Scripture  called  "  the  land  of  Ham," 
Ps.  78  :  51 ;  105 :  23,  37. 


B.  C.  2097.] 


CHAPTER  X. 


203 


7  And  the  sons  of  Cush ;  Seba,  and  Havilah,  and  Sabtab,  and  Raa- 
mail,  and  Sabtecha ;  and  the  sons  of  Raamah ;  Sheba,  and  Dedan, 


I.  Cush. — Tliis  name  refers  not  only 
to  Ethiopians,  but  also  to  Soutli- 
ern  Asiatics.  One  of  the  most 
recent  and  unexpected  results 
of  modern  linguistic  inquiry  is 
the  proof  which  it  has  furnished 
of  an  ethnic  connexion  between 
the  Ethiopians,  or  Cushites,  who 
adjoined  on  Egypt  and  the 
primitive  inhabitants  of  Baby- 
lonia." Sir  H.  Rawlinson  found 
from  most  ancient  Babylonian 
documents  a  connexion  in  the 
languages  of  these  two  districts, 
and  that  the  traditions,  both  of 
Babylonia  and  Assyria,  pointed 
to  a  connexion  in  very  early 
times  between  Ethiopia,  South- 
ern Arabia,  and  the  cities  on  the 
lower  Euphrates.  He  thus  has 
established  the  fact  of  an  Asiatic 
Ethiopia,  so  long  doubted,  but 
now  acknowledged.  Lepsius  has 
found  the  same  name  "Cush" 
at  Sahara  (Egypt)  on  monu- 
ments of  the  sixth  dynasty. 
(Lond.  Eth.  Jour.  VII.  310.)  So 
we  have  the  brief  statement,  vs. 
8,  10,  Cush  begat  JSimrod,  "  the 
heginning  of  whose  kingdom  was 
Babel,  etc."  Cush  had  five  sons 
and  two  grandsons,  who  are 
here  reckoned  as  founders  of 
nations.  Traces  of  the  name 
Cush  are  found  perhaps  in  Cau- 
casus and  Cosssei  of  Khusistan. 
See  also  Amos  9 : 7,  where  his 
migration  to  the  country  south 
of  Egypt  is  referred  to. 

1.  Seta.  Meroe — Ethiopians 
living  from  Elephantine  to  Me- 
roe. This  name  is  prominent 
in  the  Old  Testament  as  desig- 
nating a  people  of  great  wealth 
and  power.  Josephus  and  Stra- 
bo  speak  of  it  as  the  royal  city 
of  Ethiopia.      It   is  a  tract  of 

A.  land  three  hundred  and  seventy- 
live  miles  in  circumference,  a 
peninsula  extending  to  the  junc- 
tion of  the  river  Astaboras  with 


the  Nile.  It  had  mines  of  _ 
and  iron  and  copper,  forests  of 
precious  woods,  with  fine  pas- 
tures and  cattle,  and  all  the  ma. 
terial  of  prosperity.  Large  cit- 
ies were  in  this  district,  and 
traversed  by  the  caravans  from 
Libya  and  the  Red  Sea,  from 
Egypt  and  Ethiopia.  The  proph- 
ets represent  the  accession  of 
Seba  to  the  church  of  God  as 
one  of  the  glories  of  the  latter 
day  triumphs,  Ps.  72  :  10.  See 
Isa.  43 :  3.  Gandace  seems  to 
have  been  the  queen  of  this  re- 
gion.    See  Notes  on  Acts  8 :  27. 

2.  Hadilah.  Ethiopians  who 
dwelt  partly  in  Arabia  and  part- 
ly in  Africa,  and  mingled  with 
immigrating  Joktans,  vs.  29. 
(See  notes  on  ch.  2  :  11 — "  Ha- 
mlah")  They  are  called  AvOn 
litm,  or  ChaulotcBi.  Some  under- 
stand this  as  the  general  term 
for  the  eastern  countries. 

3.  Sdbtah.  Sabatha,  or  Sabo- 
ta  in  Arabia  Felix.  Josephus 
explains  this  of  the  tribes  along 
the  river  Astaboras  in  the  region 
of  Meroe. 

4.  Raamah.  The  inhabitants 
orf  Regma,  in  south  eastern  Ara 
bia,  or  the  Persian  Gulf. 

{a)  Sheba.  These  are  the  Sa 
beans,  in  the  vicuuty  of  the  Per 
sian  GuK,  from  which  the  Sa- 
bean  and  Dedanish  Cushites 
spread  to  the  northwest,  and 
mixed  with  the  Joktans.  So  it 
occurred  that,  as  with  Canaan, 
there  came  to  be  a  preponder- 
ance of  the  Semitish  element 
from  a  Cushite  stock.  Saba  is 
the  chief  city  of  Yemen  or  Ara- 
bia Felix.  "  Yemen  "  means  the 
right  hand  land  —  that  is,  the 
south.  Kaliscli  gives  the  terri- 
tory as  bounded  on  the  west  by 
the  Arabic  Gulf,  on  the  south  by 
the  Indian  Ocean,  on  the  north 
by    the    territory  of   the    Idu 


204 


GENESIS. 


[B.  C.  2097 


8  And  Cush  begat  ISTimrod :  he  began  to  be  a  mighty  one  in 
the  earth. 

^  He  was  a  mighty  ^  hunter  ^  before  the  Lord  :  wherefore  it  ia 
said,  Even  as  Nimrod  the  mighty  hunter  before  the  Lord. 

10  ?  And  the  beginning  of  his  kingdom  was  Babel,  and  Erech, 
and  Accad,  and  Calneh,  in  the  land  of  Shinar. 

e  Jer.  16  :  16 ;  Mic.  7:2.    f  ch.  6  :  11.    gMic.  5:6. 


means,  and  on  tlie  east  by  the 
Persian  Gulf,  but  varying  by 
the  incursions  of  hostile  tribes. 
The  Sabeans  are  spoken  of.  Job 
1:15;  Isa.  45  :  14 ;  Ezek.  23  :  43  ; 
Joel  3  :  8.  They  were  for  a  long 
time  almost  the  sole  agents  of 
an  extensive  and  lucrative  trade 
between  India  and  Egypt,  and 
between  Egypt  and  Phenicia,  or 
Syria,  and  afterwards  carried  on 
a  rich  trade  with  India  on  their 
own  account.  They  are  spoken 
of  as  men  of  stature,  and  of  com- 
mercial note,  Isa.  45  :  14. 

(&.)  Dedan.  Neighboring  peo- 
ple on  the  Persian  gulf,  where 
is  the  island  Baden — a  trading 
post  between  India  and  Central 
Asia ;  also  on  the  northwest 
coast  of  the  Arabian  Gulf.  It 
is  reckoned  both  among  the 
Cushites  and  the  Shemites. 

5.  8abtecha.  Samudake.  A 
river  and  city  of  Caramania. 
Some  identify  it  with  the  Ethi- 
opian name  Suhatoh. 

8.  And  Gush  begat  Nimrod.  The 
historian  here  turns  aside  from  list 
of  nations  to  notice  the  origin  of  the 
first  great  empires  that  were  estab- 
lished on  the  earth.  Of  the  sons  of 
Cush,  one  is  here  noted  as  the  first 
potentate  in  history.  His  qualities 
and  characteristics  are  here  given. 
•[]'  He  began  to  be  a  mighty  one  in  the 
earth  {a  hero  in  the  land.)  He  came 
into  notice  as  a  mighty  man — a  con- 
queror, and  a  builder  of  cities, 

9.  When  it  is  added.  He  was  a 
miglity  hunter  before  the  Lord  (Jeho- 
vah) it  seems  to  be  implied  that  he 
carried  on  his  bold  and  powerful 
schemes  with  a  high  hand,  and  with 
a  defian'  air.    He  was  a  heathen, 


but  not  ignorant  of  God,  as  we  sup- 
pose, but  boasting  of  worldly  power 
and  prowess,  and  pushing  forward 
his  incursions  so  as  to  become  the 
most  noted  representative  of  the 
world-power,  in  contrast  with  the 
kingdom  of  God.  He  rises  before 
us  in  the  history  as  of  the  same 
worldly  line  with  Cain,  trusting  to 
bow  and  spear  for  lordly  dominion 
among  men.  The  eminence  he  at- 
tained in  warfare  is  coupled  with 
that  of  the  chase.  The  sculptures 
lately  found  in  the  Assyrian  palaces 
show  the  king  as  levelling  his  spear 
against  the  bull,  or  his  arrow  at  the 
lion.  Physical  strength  displayed  in 
warlike  prowess  or  in  the  chase  were 
lauded,  as  of  kindred  merit.  The 
name  Nimrod  means  let  us  rebel,  and 
thus  may  indicate  his  high-handed 
exploits.  His  name  passed  into  a 
proverb  of  physical  and  heroic 
achievement,  "  Wherefore  it  is  said, 
Even  as  Nimrod,  the  mighty  hunter 
before  the  Lord." 

10.  And  the  beginning  of  his  king- 
dom was  Babel.  Babylon,  whose  ori- 
gin is  described  in  the  next  chapter, 
from  the  tower  of  Babel,  is  connect- 
ed  with  most  important  events  in  the 
history  of  the  race.  The  site  of  Babel 
has  been  discovered  by  late  explorers 
in  the  ruins  at,  or  near,  Birs  Nim- 
rud,  chiefly  on  the  eastern  bank  of 
the  Euphrates,  where  there  is  a  huge 
square  mound,  called  by  the  natives 
Bahil.  This  was  the  first  of  the  four 
cities  here  named  as  "  the  beginning 
of  his  kingdom  in  the  land  of  Shinar." 
We  were  pointed,  near  Damascus, 
to  the  tomb  of  Nimrod,  on  one  of 
the  hills.  ^  Erech.  This  site  hag 
been  identified  about  one  hundred 
miles  southeast  of  Babel,  and  abou 


B.  C.  2097.] 


CHAPTER  X. 


205 


11  Out  of  that  lai.d  went  forth  Asshur,  and  builded  Kineveh, 
and  the  city  Rehoboth,  and  Calah, 

1 2  And  Resen  between  Nineveh  and  Calah  :   the  same  is  a 
great  city. 


half  way  between  it  and  the  conflu- 
ence of  tlie  Euphrates  and  Tigris,  on 
the  eastern  bank  of  the  former  river, 
and  now  called  Irak.  It  is  the  Or- 
choe  of  the  Greeks,  and  the  ruins 
now  bear  the  name  of  Urka,  or  War- 
ka ;  and  on  the  cuneiform  inscrip- 
tions Huruk,  a  holy  city  consecra- 
ted to  the  moon.  "J  Accad.  This 
site  is  also  traced  by  recent  discov- 
eries of  the  Nineveh  explorers,  about 
sixty-five  miles  northeast  of  Babel. 
The  name  is  found  by  Raidinson 
often  occurring  in  the  inscriptions, 
and  it  is  thought  to  be  the  same  as 
the  present  Akkerlioof,  northeast  of 
Babel,  and  about  nine  miles  west  of 
the  Tigris.  The  mound  of  ruins  is 
called  "Tel  Mmrud."  *|f  Calneh, 
Isa.  10:9,  Kalno  —  probably  Ctcsi- 
•phon  on  the  Tigris,  about  eighteen 
miles  below  Baghdad.  The  prophet 
Amos  mentions  it  as  a  powerful  hold, 
(ch.  6 :  2.)  It  is  the  district  of  Ghal 
onitis.  These  towns  are  in  the  land 
of  Shiuar,  the  south  of  Mesopotamia, 
called  Babylonia  and  Chaldea. 

11.  Out  of  the  land  icent  forth  As- 
shur;  rather — came  Tie  forth  to  As- 
shur. Nimrod  is  doubtless  here  spo- 
ken of,  and  not  Asshur,  and  out  of 
that  land  of  Shinar  his  conquests  ex- 
tended. Asshur  has  been  named 
hitherto  only  as  a  country,  and  in- 
cluding the  part  of  Messopotamia 
north  of  Shinar,  ch.  2  :  14.  Nimrod 
proceeded  from  Babel,  and  the  other 
towns  named,  to  bmld  Nineveh. 
This  became  a  great  city,  opposite 
Mosul  on  the  Tigris.  Its  immense 
ruins  have  lately  been  exhumed  by 
Layard,  Botta,  and  others,  and  its 
inscriptions  on  burnt  brick,  so  im- 
perishable, throw  much  light  on  the 
Scripture  history.  Its  ruins  are 
known  by  the  sites  of  Nebi  Yunas 
and  Koyunjik.  Its  greatest  palaces 
were  erected  as  lately  as  b.  c.  700  to 
900,  when  it  was  the  seat  of  the  As- 


syrian monarchs,  and  commanded 
the  vast  and  rich  commerce  of  the 
East.  The  prophet  Jonah,  who  was 
sent  to  preach  to  this  Gentile  people 
as  a  missionary,  and  who  so  revolted 
at  the  unwelcome  task  of  recogni- 
zing the  heathen  as  subjects  of  salva- 
tion, speaks  of  it  as  an  exceeding 
great  city  of  six  hundred  thousand 
inhabitants — that  is  one  hundred  and 
twenty  thousand  children  not  yet 
able  to  tell  their  right  hand  from 
their  left — and  as  a  city  of  three  days' 
journey.  About  625  b,  c.  it  was  de- 
stroyed by  the  king  of  Media  and 
the  king  of  Babylon,  so  that  it  has 
not  been  traced  since,  until  the 
recent  explorations.  *\  Rehoboth. 
The  broad  way,  or  market  —  is  not 
clearly  identified — as  it  was  a  name 
quite  commonly  given  to  towns. 
Huins  still  bearing  this  name  are 
found  about  four  miles  southwest  of 
the  town  Mayadin.  ^  Calah.  This 
is  identified  as  the  site  called  Calah 
Serghat,  about  fifty-five  miles  south 
of  Mosul,  It  is  mentioned  on  the 
obelisks  as  the  royal  residence,  and 
contained  one  of  the  grandest  pala- 
ces.    Some  make  it  Nimrud. 

12.  And  Resen.  This  city,  whose 
site  is  given  as  between  Nineveh 
and  Calah,  is  also  called  a  great  city  ; 
lit.,  that  is  the  great  city.  Some 
make  this  refer  to  Nineveh.  So  KeU, 
etc.  Others  make  it  point  to  Resen, 
and  trace  it  to  the  site  called  Nim- 
rud,  about  twenty  miles  south  of 
Nineveh.  This  is  the  enlargement 
of  Nimrod's  kingdom,  begun  at  Ba- 
bel. This  is  the  origin,  in  brief,  of 
the  great  Babylonian  and  Assyrian 
monarchies.  They  were  so  near  as 
to  be  rent  by  mutual  jealousies  and 
strifes,  which  resulted  in  the  ruin  of 
Nineveh.  The  founder  of  this  first 
world-monarchy  was  a  Cushite  de. 
scendant  of  Ham.  At  the  same  time 
another    Hamite    power    arose    iu 


zm 


GENESIS. 


[B.  C.  2097. 


IS  And  Mizraim  begat  Ludim,  and  Anamim,  and  Lehabira, 
and  Naphtuhira, 

14  And  Pathrusim,  and  Casluliim,  (h  out  of  Avhom  (fame  Phil- 
istim,)  and  Caphtorira. 


h  1  Chron.  1  :  12. 


Egypt,  while  still  anotlier  branch 
spread  eastward  in  India,  and  a 
fourth  through  Southern  Arabia, 
crossing  into  Africa,  sometimes  in 
conflict  with  the  Egyptian  mon- 
archy, and  sometimes  in  alliance. 
The  Eastern  empire  of  this  Ham- 
itic  line  is  specially  noticed  because 
of  its  relations  to  the  nations  de- 
scended from  Shem.  BaioUnson, 
however,  regards  it  as  well  estab- 
lished by  the  Assyrian  and  Baby- 
lonian inscriptions,  that  Calah  is  to 
be  found  at  Nbnrud,  and  Resen  at 
Galali  Sherghat.  Gush  was  then 
strictly  the  southern  zone.  It  com- 
j)rised  the  known  countries  of  the 
South  both  in  Africa  and  Arabia. 
In  the  former  part  it  is  bounded  by 
Meroe,  in  the  latter  by  Sabsea.  And 
whenever  the  nations  inhabiting 
these  districts  extended  beyond  the 
southern  region,  either  to  settle  in 
more  eastern  or  in  more  northern 
parts,  they  separated  from  the  stem 
of  Cush,  and  associated  with  difler- 
ent  branches  of  Shem  ;  as  in  case  of 
Havilah,  Sheba,  and  Dedan.  Cush 
also  migrated  (vs.  8-12)  to  the  dis- 
tricts round  the  Euphrates  and  Ti- 
gris, where  was  the  cradle  of  the 
race,  and  the  earliest  civOization  and 
wealth.  Invaders  from  the  south 
were  tempted  by  these  rich  settle- 
ments. And  the  leader  of  such  in- 
vading hordes  was  Nimrod,  a  Cush- 
ite,  who  advanced  to  this  district  of 
the  old  Paradise,  and  founded  Baby- 
lon. Thence  advancing,  he  reached 
the  country  called  Asshur,  from  the 
son  of  Shem,  where  he  founded,  on 
the  banks  of  the  Tigris,  the  city 
of  Nineveh,  whose  stately  ruins  have 
been  brought  to  light  in  our  day. 

13,  14.  And  Mizraim.  He  had 
seven  sons,  from  whom  sprang  eight 
uations. 


II.  Mizraim. — This  is  the  name  for 
Egypt,  or  the  Egyptians.  (Old 
Persian.  Mudaraya.  Med.,  Mut- 
sariya)  It  is  called  the  land  of 
Ham,  poetically,  Ps.  78  :  51 ; 
105:23.  The  form  is  dual  — a 
doubling  of  the  singular  Mizr 
{MatzoT,  Is.  19  :  G.)  Some  under- 
stand it  of  Upper  and  Lower 
EgjT)t.  The  title,  "  Lord  of  Up- 
per and  Lower  Egypt,"  is  fre- 
quently found  on  the  monu- 
ments. (Osburn,  Egypt,  p.  5, 
11,  etc.)  The  plural  forms  oc- 
curring here,  mark  the  people 
who  are  descendants  of  Mitzraim. 

1.  Ludim.  These  are  to  be 
distinguished  from  the  Semitish 
Lud  (vs.  22.)  Some,  as  Ewald, 
take  these  to  be  Libyans,  (but 
see  3.)  Some  place  them  south 
of  Ethiopia,  some  in  northeast- 
ern Egypt.  See  Isa.  66  ;  19  ;  Jer. 
46:9;  Ezek.  27:10;  80:5. 

2.  Anamim.  Kndbel  takes 
these  to  be  the  inhabitants  of 
the  Delta  of  the  Nile,  (Sept. 
Enemetirim)  the  Egyptian  "  So- 
nemhit" — region  of  the  north. 
Some  as  Targ. — the  inhabitants 
of  Mareotis,  or  "the  Alexan- 
drines," (Saad.) 

3.  Lehabim,  or  Lubim,  denotes 
the  southern  Libyans — the  Nu- 
bians. Knobel  makes  it  to  be 
the  Egyptian  part  of  the  Hamite 
Put  (Libya,)  that  is,  in  Egyptian 
Libya,  west  of  the  Delta.  See  2 
Chron.  12  : 3 ;  16 : 8 ;  Nahum  3  : 9. 

4.  Naplituliim.  The  inhabit- 
ants of  middle  Egypt,  or  people 
of  Phthah,  na-phthah,  the  Mem- 
phites.  The  ancient  name  of 
Memphis  was  ma-m-phthah — the 
place  of  Phthah,  {Ghampollion 
Egypt,  p.  155.) 

5.  Patlrvsim,    Inhabitants  o/ 


B.  C.  2097.]  CHAPTER  X.  207 

15  ^  And  Canaan  begat  Sidon  his  first-bom,  and  Heth, 


Upper  Egypt  to  tlie  south. 
Egyptian  "  Petrds,"  or  the  south 
— Pathros.  Hence  the  Pathur- 
itic  name.  {Pliny's  Nat.  Hist., 
V.  9,  47.)  See  Isa.  11 :  11,  where 
it  is  located  between  Egypt  and 
Oush. 

6.  GasluMm.  The  Colchians, 
who  had  evidently  an  Egyptian 
origin,  as  Herodotus  and  others 
show ;  and  who  afterwards  were 
expelled  from  the  south  and  fled 
to  Colchis,  near  the  Black  Sea. 

{a)  PhiUstim.  These  their 
descendants  settled  on  the  Pal- 
estine coast,  from  the  border  of 
Egypt  to  Joppa.  Gaza,  Ashdod, 
Ashkelon,  Gath  and  Ekron  are 
their  cities. 

7.  Gaphtorim.  This  people 
dwelling  between  Egypt  and 
Greece,  as  some  think,  in  the 
island  of  Crete,  may  have  been 
descendants  of  the  GasluMm, 
though  the  Heb.  does  not  so  read. 
From  Jer.  47  :  4,  it  appears  that 
Kaphtor  was  a  coastland,  and 
from  Amos  9  :  7,  we  learn  that 
the  Philistines  came  from  this 
land.  Hence  some  locate  them 
on  the  coast  of  the  Red  Sea. 
Kalisch  identifies  them  with  the 
people  of  Coptos,  in  Upper 
Egypt,  a  few  miles  north  of 
Thebes,  extensive  caravan  tra- 
ders between  Libya  and  Egypt, 
and  Arabia  and  India. 

fli.  Phut.— This  is  the  third  Ham- 
ite  'people  of  Africa — (Egypt, 
phet)  —  (Copt.,  pMt)  This  is 
identified  with  the  name  But, 
or  Butos,  the  capital  town  of  the 
Delta  of  the  Nile,  on  the  south 
shoi?  of  the  Butic  lake. 
15-19.  And   Ganaan.     From  Ca- 

isaan  we  find  eleven  nations  to  have 

eprung. 

Iv.  Canaan — The  name  of  the  coun- 
try and  people  west  of  the  Jor- 
dan, from  the  Sea  of  Gennesaret 
to  the  foot  of  the  Dead  Sea. 
See  N  jmb.  13  :  29.    (Old  Egypt- 


ian,   Ganana.)      "■  The    Hamito 
descent  of  the  Canaanites  can- 
not be  doubted  notwithstanding 
their  Semitish   tongue."  —  Del. 
Even  as  Abraham  adopted  the 
language  of  the  later  Canaan- 
ites, if,   indeed,   they   had   not 
brought    it    with  them.      The 
Hamitic  descent  of  the  early  in- 
habitants of  Canaan,  which  had 
often  been   called  in   question, 
has  recently  come  to  be  looked 
upon   as   almost   certain,  apart 
from  the  evidence  of  Scripture." 
— RaiDlinson.     All  the  Canaan- 
ites  were    Scyths,   and  had    a 
common  origin  with  the  Egypt- 
ians, Ethiopians,  and  Libyans, 
wliich  was  Scythic,  or  Hamite. 
The  Hittites  were  the  dominant 
Scythic  race  from  the  earliest 
times,  and  they  gave  way,  very 
slowly,   before    the    Arameans, 
Jews,  and  Phenicia.ns,  who  were 
the  only  extensive  Semitic  im- 
migrants."— Sir.  H.  RaiDlinson. 
"Even    in    that    India,    where 
physical  life  attains  the  utmost 
limits  known  to  our  earth,  the 
indigenous  man  is  a  tlacTc.     The 
white  race,  history  compels  us 
to    believe    it,    has    descended 
thither    from     the     temperate 
regions  of  western  Asia." — Q-uy- 
ofs  Earth  and  Man,  page  214. 
It  is  impossible,  says  Kalisch,  to 
conceive  a  greater  national  difierence 
than  that  which  existed  both  in  the 
feeling  and  the  life  of  the  two  na- 
tions, the  Hebrews  and  the  Canaan- 
ites, as  the  war  of  destruction  carried 
on  between  them  shows.    Especially 
was  the  one  a  religious  people,  believ- 
ers in  the  tn>3  God — the  other,  hea- 
then and  idolatrous — the  former  the 
covenant  people  of  God,  the  latter 
the  accursed  people — servants  of  ser- 
vants to  their  brethren.    ^  Sidon,  hii 
first  lorn.    The  name  is  still  retained 
as  that  of  the  city  on  the  Phenician 
coast,  renowned  along  with   Tyre. 
The  name,  however,  was  used  so  as 


208 


GENESIS. 


[B.  C.  2097 


16  And  the  Jebiisite,  and  the  Amorite,  and  the  Girgasite, 

17  And  the  Hivite,  and  the  Arkite,  and  the  Sinite, 

18  And  the  Arvadite,  and  the  Zemarite,  and  the  Hamathite  ; 
and  afterwards  were  the  famiUes  of  the  Canaanites  spread  abroad. 


to  include  all  tlie  Phenicians  as  Si- 
donians.  The  present  town  is  Saida, 
of  about  eight  thousand  inhabit- 
ants, and  west  of  the  ancient  site. 
The  Sidonians  were  the  navigators 
who  were  first  to  steer  by  observa- 
tion of  the  stars.  Sidon  was  called 
"  the  great  city,"  and  sent  out  num- 
erous colonies  to  Sardinia,  Spain, 
Britain,  Africa,  and  had  very  exten- 
sive commerce,  though  Tyre  sur- 
passed in  power,  and  in  the  seventh 
century  before  Christ  held  the  con- 
trol. ^  HetJi.  This  tribe  dwelt  in 
the  hill-country  of  Palestine,  around 
Hebron — the  Hittites — from  whom 
Esau  took  wives,  (ch.  26:34,  35.) 
They  seem  to  have  extended  north 
also,  toward  the  Euphrates,  (ch. 
23  :  3  ;  Numb.  13  :  29  ;  Josh.  1  :  4.) 
"  The  land  of  the  Hittites  "  came  to 
be  used  for  Canaan,  indicating  their 
extensive  spread.  They  occupied 
the  land  in  the  time  of  Abraham. 

16.  The  Jcbusite.  From  Jebus,  the 
ancient  name  of  Jerusalem,  where 
this  tribe  was  located.  They  spread 
also  into  the  hill  country,  which  they 
occupied  along  with  the  Amorites 
and  Hittites.  Their  capital,  Jebus, 
was  unsuccessfully  attacked  by  Ju- 
dah  and  Benjamin,  and  the  citadel 
was"  wrested  from  them  only  in  Da- 
vid's time.  *I[  The  Amorite.  These 
seem  to  have  been  the  most  power- 
ful of  the  tribes  of  Canaan,  as  well 
as  the  most  numerous.  They  are 
frequently  named  for  the  whole  peo- 
ple of  the  land.  They  lived  on  both 
sides  of  the  Jordan,  and  founded 
powerful  kingdoms,  five  on  the  west- 
ern side  and  two  on  the  eastern.  The 
latter  were  subdued  by  Moses — the 
former  by  Joshua.  But  they  were 
not  exterminated.  A  remnant  were 
made  bondmen  by  Solomon,  (1  Kings 
9  :  20,)  and  'hey  survived  the  captiv- 
ity, (Ezra  9:1.)  *[]  The  Girgashite. 
These  were  on  the  west  of  the  Jordan. 


Some  have  supposed  the  name  "  Ger- 
gesenes"  to  be  a  trace  of  them — 
southeast  of  the  lake  Gennesaret, 
Gen.  15  :  21 ;  Deut.  7:1;  Josh.  24 :  11. 

17.  And  the  Himte.  These  seem 
to  have  had  two  central  seats  ;  one 
about  Shechem  and  Gibeon,  and  the 
other  north  at  the  foot  of  Lebanon 
and  Hermon.  They  are  associated 
with  the  Amorites,' (Gen.  48  :  22  ;  2 
Sam.  21  :  2.)  They  were  defeated  by 
Joshua,  excepting  four  cities  of  the 
Gibeonites,  (Josh.  9:17;  11:3,  19.) 
Yet  in  the  time  of  David  we  find 
them  still  inhabiting  their  own 
towns,  and  Solomon  imposed  on 
them  a  tribute.  ^  The  Arkite. 
These  are  supposed  to  have  dwelt 
at  the  foot  of  Lebanon,  northwest, 
where  is  the  town  of  Area,  and  ruins 
called  Tel  Arka,  between  Tripoli 
and  Autaradus,  near  the  sea.  Near 
this  locality  there  was  a  mountain 
fortress  called  Sirmas  and  Sini,  where 
dwelt  a  band  of  marauders  who  in- 
fested Lebanon.  This  is  probably 
the  seat  of  the  Sinites. 

18.  And  the  Arvadite.  These  are 
traced  by  a  town  called  Arvad,  on 
the  north  coast  of  Phenicia,  on  an 
island,  Aradus,  about  two  miles  from, 
the  shore.  It  is  described  by  Strabo 
as  a  rock  rising  in  the  midst  of  the 
waves,  about  seven  stadia  in  circum- 
ference. Yet  it  became  a  most  flour- 
ishing and  wealthy  place,  second 
only  to  Tyre  and  Sidon.  The  vil- 
lage called  Buad  still  remains,  with 
about  three  thousand  inhabitants, 
and  mass.'ve  Phenician  walls.  ^  Ze- 
marites.  These  are  traced  by  a  town 
called  Zimgra,  by  Straho,  and  now 
known  as  Siinra,  at  the  vvest  foot  of 
Lebanon.  ^  Tlie  IlamatMte.  These 
were  the  inhabitants  of  the  Syrian 
town  Hamath,  or  Hamath  RdbbaJi — 
the  great,  (Amos  6  : 2.)  It  lies  on  the 
Orontes.  The  land  of  Hamath  was  of 
great  extent,  including  the  town  of 


B  C.  2445-2380.] 


CHAPTER  X. 


209 


19  i  And  the  border  of  the  Canaanites  was  from  Sidon,  as  thou 
comest  to  Gerar,  unto  Gaza;  as  thou  goest  unto  Sodom  and  Gc- 
morrah,  and  Adinah,  and  Zeboim,  even  unto  Lasha. 

20  These  are  the  sous  of  Ham,  after  their  famiUes,  alter  their 
tongues,  in  their  countries,  and  in  their  nations. 

21  Unto  Shem  also,  the  father  of  all  the  children  of  Eber,  the 
brother  of  Japheth  the  elder,  even  to  him  were  children  born. 

i  ch.  13  :  12,  14, 15,  17 ;  15  :  18-21 ;  Numb.  Bi  :  2-12  ;  Josh.  12  :  7,  8. 


Riblah,  and  reaching  to  Antioch,  (2 
Kings  25  :  21.)  "  The  entrance  of 
Hamatb,"  the  north  part  of  the  val- 
ley, between  Lebanon  and  Anti-Leba- 
non, formed  the  utmost  boundary  of 
Palestine  to  the  north,  (Numb.  13 :  21  ; 
Josh.  13  :  5  ;  1  Kings  8  :  65.)  It  is  stiU 
a  large  and  prosperous  town  of  Syria, 
having  a  large  population.  Its  king 
was  in  alliance  with  David,  (2  Sam. 
8:9,10.)  'S  ^nd  afterwards.  These 
descendants  of  Canaan,  were  formed 
as  nations  after  the  confusion  of 
tongues.  Where  they  originally 
dwelt,  or  how  their  dispersion  occur- 
red, is  not  distinctly  mentioned  ; 
only  that  they  came  to  settle  in  the 
land  of  Canaan,  whose  boundaries 
are  here  given.  They  would  seem 
to  have  driven  out  the  Shemites 
and  taken  violent  possession,  (Gen. 
40 :  15,)  and  they,  in  turn,  were  driven 
out  by  command  of  God,  and  scat- 
tered, as  colonies,  to  the  remote 
shores  of  the  Mediterranean,  Greece, 
Spain,  Africa  and  Britain. 

19.  The  torder,  etc.  This  ran  from 
Sidon  towards  Gerar, — (Gen.  20  : 1,) 
Wady  el  Jerur, — ^unto  Oaza,  whence 
it  crosses  to  the  Dead  Sea,  the  site  of 
the  cities  of  the  ^Dlain,  terminating 
at  La^ha,  supposed  to  be  Callirhoe, 
northeast  of  the  Dead  Sea.  Some 
suppose  that  Laish  is  meant,  near 
the  sources  of  the  Jordan.  In  their 
after  spreading  abroad,  the  Hittite 
went  to  the  northeast,  the  Amorite 
went  across  the  Jordan  to  Peraea — 
while  others  of  them  went  further 
north. 

20.  This  verse  sums  up  the  list  of 
the  Hamites.  They  occupied  Afri- 
ca, and  the  east  coast  of  the 
Mediterranean  in  Asia,  besides  the  i 


southern  part  of  Asia,  in  the  regions 
of  the  Old  Paradise.  Japheth  occu- 
pied the  larger  territory — all  of 
Europe,  and  a  portion  of  Asia.  Shem, 
however,  holds  the  most  important 
place  in  the  sacred  history,  and  Ham 
has  the  most  prominent  relation  to 
Shem ;  as  "  Babylon,  Kush,  Egypt 
and  Canaan  are  the  powers  which 
come  into  contact  with  Shem  in  that 
central  line  of  human  history  which 
is  traced  in  the  Bible.  Hence  it  is 
that  in  the  table  of  nations  special 
attention  is  directed  to  Kush,  Nim- 
rod,  Mizraim,  and  to  the  tribes  and 
borders  of  Canaan." — Murphy. 

C.  Of  Shem:.  Five  sons,  and 
their  descendants  —  twenty-six  na* 
tions. 

21.  TInto  Shem  also.  It  is  plain 
that  the  historian  has  placed  the 
name  of  Shem  the  last  in  the  series, 
in  order  thus  to  proceed  with  the 
patriarchal  line  for  unfolding  the 
covenant  history.  Hence  Shem  is 
designated  as  "  the  father  of  all  the 
children  of  Eber."  and  attention  is 
called  to  Shem  in  this  relation.  Shem 
is  also  called  significantly  "  the  elder 
brother  of  Japheth,"  while  nothing 
is  mentioned  of  his  being  brother  of 
Ham,  who  was  "a  servant,"  by  the 
curse.  It  is  not  here  said  that  Japh- 
eth was  the  eldest,  (though  this 
would  seem  to  be  implied,)  but  that 
Shem  was  the  elder  one  of  the  two 
brothers  of  Japheth,  that  is,  elder 
than  Ham.  It  would  seem  that 
Ham  was  the  youngest,  (Gen.  9  :  24,) 
and  that  Shem  was  born  when  Noah 
was  in  his  five  hundred  and  third 
year,  (Gen.  11 :  10,)  and  that  Japhet 
was  born  when  Noah  was  in  his  five 
hundredth  year,  (Gen.  5  :  32.)    See 


210 


GENESIS. 


[B.  C.  2445-2380 


22  The  k  children  of  Shem  ;  Elam,  and  Asshur,  and  Arphaxad, 
and  Lud,  and  Aram. 

23  And  the  children  of  Aram ;  Uz,  and  Hul,  and  Gether,  and 
Mash. 

24  And  Arphaxad  begat  ^  Salah ;  and  Salah  begat  Eber. 


k  1  Chron.  1  :  17.    1  ch.  11  :  12. 


cli.  5  :  32,  notes.    Others  think  that 
Shem  was  the  eldest. 

22.  Elam.  Five  of  the  nations 
issuing  from  Shem  are  here  given  as 
immediate  descendants.  Elymais 
retains  the  name,  and  is  a  large  dis- 
trict, whose  capital  was  Shushan,  or 
Susa,  (Dan.  8 :  2,)  in  the  vicinity  of 
Assyria,  and  Media,  and  Babylonia, 
comprising  the  more  modern  Persia, 
and  now  included  in  Khusistan.  In 
the  time  of  the  Persian  Empire  the 
whole  country  was  called  Elam.  It 
was  a  very  powerful  nation,  (See 
Isa.  22  :  6  ;  Jer.  49  :  34  ;  Ezek.  32  :  24,) 
^  Asshur.  This  is  here  included 
among  the  Shemites  though  its  chief 
towns  were  peopled  by  Hamites,  (see 
vs.  11,  notes)  T[  And  Arphaxad. 
This  name  points  to  the  northern 
district  of  Assyria,  called  Arrhapa- 
chitis,  adjoining  Media.  From  vs. 
24  we  learn  that  from  this  stem 
came  forth  "  the  children  of  Eber." 
And  here  is  the  only  instance  given 
of  a  genealogical  descent  to  the 
fourth  generation.  "  The  nations  de- 
scended from  Arphaxad  are  noted  at 
the  close  (vs.  24,)  on  account  of  their 
late  origin,  as  well  as  their  import 
for  the  subsequent  narrative." 
Tl  Lud.  This  name  points  to  the 
Lydians,  who  migrated  to  Asia  Mi- 
nor, and  gave  the  name  to  a  j^art  of 
the  west  coast.  This  is  a  region 
more  removed  than  the  previous 
geographical  connexions  would  lead 
us  to  expect.  But  the  history  of 
Asia  Minor  is  such  as  to  relieve  this 
difficulty.  The  people  who  origin- 
ally occupied  this  region  were  called 
the  Mfeonians.  But  they  were  in- 
vaded by  the  Lydians  from  the  east 
and  subdued.  The  ancient  Lydians 
were  exceedingly  brave  and  warlike, 
renowned  for  their  cavalry.  ^  Aram. 


This  name  points  to  Aramea,  and 
designates  the  parts  of  Syria  north 
of  Palestine,  as  well  as  the  upper 
parts  of  Mesopotamia.  It  was  im- 
derstood  to  comprise  the  territories 
between  the  Tigris  and  the  Syrian 
coast  of  the  Mediterranean.  We 
read  of  "  Aram  of  the  two  rivers," 
(Naharaim,)  and  the  Aram  of  Damas- 
cus, (Dammesek,)  etc.  The  Aramaic 
dialects  (Syriac  and  Chaldee,)  are  of 
the  Semitic  stock,  slightly  varying 
from  the  Hebrew,  which  itself,  in 
later  time,  became  strongly  impreg- 
nated with  the  Aramaic.  The  Ara- 
means  extended  from  the  Taurus 
range  on  the  north,  to  the  Arabian 
tribes  on  the  south.  The  descend- 
ants of  Ai-am  are  now  given.  ^  Uz. 
This  was  the  land  of  Job,  the  patri- 
arch. It  was  located  in  Arabia  Des- 
erta,  and  between  the  territories  of 
the  Idumeans  and  the  Euphrates. 
Their  government  was  monarchical. 
See  Jer.  25  :  20.  The  habits  of  the 
Ijeople  are  referred  to  in  the  early 
chapters  of  the  Book  of  Job.  T[  Hid. 
This  is  uncertain,  though  Huleh,  near 
the  sources  of  the  Jordan  is  supposed 
by  some  to  be  a  trace  of  the  name. 
In  this  vicinity  is  a  fertile  district 
called  Dshaukm.  ^  Gether.  This 
is  taken,  by  some,  to  be  the  kingdom 
of  Geshur,  whither  Absalom  fled, 
belonging  as  it  did  to  Aramea,  and 
located  on  the  right  of  the  Orontes. 
^  Mash.  This  name  is  identified 
with  the  Mysians,  who  probably  mi- 
grated  to  Asia  Minor  from  the  north, 
ern  border  of  Mesopotamia,  where 
is  a  chain  of  mountains  called  Ma- 
siiis,  extending  from  the  Tigris  to 
the  Euphrates. 

24.  Here  follow  the  descendants 
of  Arphaxad.  ^  Salah.  The  Salah- 
ites  spread  along  the  east  side  of  the 


B.  C.  2346-2107.] 


CHAPTER  X. 


211 


25  ^  And  unto  Eber  were  born  two  sons :  the  name  of  one 
was  Peleg,  for  in  his  days  was  the  earth  divided;  and  his  broth- 
er's name  was  Joktan. 

26  And  Joktan  begat  Ahnodad,  and  Sheleph,  and  Hazarmav- 
eth,  and  Jerah, 


m  1  Chron.  1  :  19. 


Tigris  and  in  the  mountains  of  the 
Median  highlands.  ^  Bber.  Here 
we  have  the  progenitor  of  the  He- 
brews. The  name  "  Eber,"  however, 
was  originally  applied  to  all  who 
crossed  the  rivers  of  Mesopotamia 
to  the  west  or  south.  The  Israelites 
^ere  called  "  Hebrews  "  originally, 
."vs  designating  those  who  came  over 
from  beyond  the  Euphrates — though 
this  was  their  distinctive  name  as  a 
nation — and  only  afterwards  were 
they  called  "  Israelites  "  as  their  the- 
ocratic name.  But  the  name  "  He- 
brews" is  in  the  Old  Testament 
applied  to  no  other  nation  than  this 
people  of  God. 

25.  Eber's  two  sons  are  here  nam- 
ed. Of  the  one  it  is  simply  men- 
tioned that  a  great  event  occurred 
in  his  day.  Of  the  other,  the  list  of 
descendants  is  given,  with  particu- 
larity, to  vs.  29.  •![  Peleg.  "  With 
Peleg  and  his  descendants  the  order 
of  families  breaks  off,  since  a  point 
is  now  reached  where,  in  the  history 
of  the  kingdom  of  God  a  new  era 
commences  through  the  confusion  of 
tongues.  Only  after  the  narration  of 
this  important  event  is  the  genealogy 
of  Peleg's  family  continued,"  (ch. 
11 :  18.) — Gerlach.  "  Some  have  fixed 
the  date  of  the  dispersion  of  nations 
at  the  year  101  after  the  flood,  be- 
cause in  this  year  Peleg  was  born. 
But  the  expression,  'in  his  days,' 
seems  to  indicate  a  later  period, 
when  Peleg  was  already  a  man  of 
note.  He  lived  two  hundred  and 
thirty-nine  years,  and  we  may,  there- 
fore,  place  this  event  towards  the 
close  of  the  third,  or  the  beginning 
of  the  fourth  century  after  the  flood." 
— See  Kurtz.  The  want  of  definite- 
ness  in  the  Biblical  statement  is  to 
be  accounted  for  from  the  fact  that 


the  narrator  purposely  follows  the 
chronological  thread  only  in  and  f&r 
the  race  to  whom  the  promise  bo- 
longs.  The  name  Peleg  signifies 
"  division.'"  The  kindred  verb  oc- 
curs only  three  times  elsewhere  in 
the  Old  Testament,  (1  Chron.  1  :  19  ; 
Job  38  :  25  ;  Ps.  55  :  9.)  In  the  lat- 
ter passage  it  is  found  in  the  sen- 
tence, "  Dimde  their  tongues"  which 
may  rather  confirm  its  reference 
here,  to  the  event  of  the  confusion 
of  tongues,  and  the  consequent  dis- 
persion of  mankind.  Supposing  that 
this  event  may  have  occurred  at,  or 
soon  after  the  bii-th  of  Peleg ;  it  is 
estimated  that  there  were  five  hun- 
dred families  of  men  at  that  time. 
This  question,  however,  is  of  small 
importance.  Some  have  understood 
this  division  of  the  earth  to  refer  to 
a  severance  of  the  continents. 

I)i\  Gandlish  understands  it  that 
when  men  were  about  to  burst  the 
boimds  of  their  former  habitation, 
led  on  by  Nimrod,  and  inspired  by 
him  with  a  new  spirit  of  enterprise, 
God  was  not  willing  that  they  should 
go  forth  in  disorder.  Eber,  then, 
he  supposes,  received  a  commission 
from  God  to  divide  the  earth  among 
them — to  announce  to  the  several 
tribes  and  families  their  appointed 
homes,  and  to  lay  down  as  on  a  map, 
their  diflerent  routes  and  destina- 
tions. It  is  of  this  work  of  settling 
the  earth  that  Moses  speaks  in  his 
song,  referring  to  the  days  of  old 
when  the  Most  High  divided  to  the 
nations  their  inheritance,  separating 
the  sons  of  Adam,  and  setting  the 
bounds  of  the  people  according  ta 
the  number  of  the  children  of  Israel, 
Deut.  32  :  7,  8 ;  Acts  17  :  26.  But 
against  this  plan  of  God  they  rebel 
and  aim  to    consolidate    at  BabeL 


213 


GENESIS. 


[B.  C.  2300. 


27  And  Hadoiam,  and  Uzal,  and  Diklah, 

28  And  Obal,  and  Abimael,  and  Sheba, 

29  And  Ophir,  and  Havilah,  and  Jobab :  all  these  were  the 
Bons  of  Joktan. 

30  And  their  dwelling  was  from  Mesha,  as  thou  goest  unto 
Sephar,  a  mount  of  the  east. 


God's    plan,  however,  is  not  frus- 
trated. 

26.  Joktan.  We  have  the  pro- 
genitor of  the  thirteen  Arabian 
tribes  here  designated.  A  province 
and  town  of  KacMan,  (the  Arab 
name  for  Joktan,)  is  found  three 
days*  journey  north  of  Nedsheran. 
^  Almodad.  This  is  .commonly 
traced  to  Yemen,  but  it  is  not  certain. 
The  Arab  article  Al,  with  Mudad,  a 
name  in  Arab  story  as  the  step-father 
of  Ishmael,  is  thought  by  some  to 
explain  this  term.  The  Allimiaio- 
tai  of  Ptolemy  belonged  to  the  inte- 
rior of  Arabia  Felix.  ^  Sheleph. 
The  Salapheni  also  belonged  to  the 
interior  of  Arabia  Felix.  ^  Hazar- 
mamth.  A  district  on  the  Indian 
Ocean  called  Hadramant,  abounds  in 
spices.  *t[  JeTah,  near  Hadramant. 
The  term  signifies  moon,  and  desig- 
nates here  the  coast  and  Mountain 
of  the  Moon. 

27,  28.  Hadoram.  This  points  to 
the  AdramitoB,  who  occupied  a  part 
of  the  same  province  with  Hazar- 
maveth.  T[  TJzal.  This  name  was, 
perhaps,  Azal,  that  of  the  capital  of 
Yemen,  and  is,  perhaps,  still  tracea- 
ble in  its  present  suburb  Oseir.  It 
was  one  of  the  oldest  commercial 
districts  of  Arabia.  ^  Diklah — and 
the  next  two,  Ohal  and  Abimael,  are 
not  any  longer  to  be  traced  with  cer- 
tainty. "  The  frequently  shifting 
tribes  of  Arabia  defy  our  identifica- 
tion, the  more  as  they  seldom  leave 
lasting  monuments  of  their  stay,  and 
their  earliest  written  documents 
which  have  reached  us  are  consider- 
ably older  than  the  beginning  of  the 
Christian  era."  ^  Sheha.  See  vs.  7, 
notes.  A  queen  of  Sheba,  who  vis- 
ited Solomon,  was  the  mistress  of  a 
rich  realm. 


29.  OpTiir.  It  would  seem  from 
the  connexion  here  that  Ophir  must 
be  located  in  Arabia — for  the  tribes 
of  Joktan  are  Arabians,  and  for 
their  localities  see  vs.  30.  It  is  here 
named  between  Sheba  and  Havilah, 
which  are  beyond  question  in  Arabia. 
The  goods  which  Solomon  imported 
from  Ophir  were  native  products  of 
eastern  Arabia,  or  were  transported 
thither  from  India,  to  be  carried 
thence  to  Syria.  As  to  the  precious 
metals  the  testimony  of  antiquity 
is  that  they  abounded  in  Arabia, 
though  now  the  mines  may  be  ex- 
hausted. The  name  OpJiiy-  is  Arabic, 
and  means  "  an  opulent  land."  That 
the  ships  of  Solomon  v/ent  every 
three  years  to  Ophir,  may  refer  to 
the  slowness  of  navigation,  and  not 
to  any  great  distance  of  the  port. 
And  the  three  years'  voyage  was 
probably  to  Tarshish,  ( 1  Kings 
10  :  22  ;  2  Chron.  9  :  21.)  Besides  the 
idea  is  not  that  they  were  three 
years  in  making  the  trip,  but  only 
that  this  was  as  often  as  they  went, 
regularly  or  commonly.  ^  Havilah. 
See  vs.  7.  T[  Jobah.  This  is  a  dis- 
trict in  Arabia  Deserta. 

30.  The  boundaries  of  these  tribes 
are  now  given.  ^  Mesha.  Gesenivs 
finds  this  in  Mesene,  an  island  at  the 
head  of  the  Persian  Gulf.  Their  dwell- 
ing was  from  the  extreme  northwest- 
ern coast  of  the  Persian  Gulf  towards 
Sephar.  This  is  Tsafar,  or  Isfar,  a 
group  of  villages  between  the  port  of 
Mirbah  and  Sadgir,  along  the  coast  of 
the  Indian  Ocean,  where  are  found  the 
stately  ruins  of  Sephar,  once  the  seat 
of  Himyaritic  kings.  The  boundary 
runs  from  north  to  south,  and  south- 
west to  the  mountains  of  the  east, 
which  intersects  Central  Arabia  frona 
the  vicinity  of  Mecca  and  Medina  tc 


B.  C  2446.] 


CHAPTER  XL 


213 


31  These  are  the  sons  of  Shem,  after  their  families,  after  their 
tongues,  in  their  lands,  after  their  nations. 

32  "  These  are  the  families  of  the  sons  of  Noah,  after  their 
generations,  in  their  nations :  ^  and  by  these  were  the  nations 
divided  in  the  earth  after  the  flood. 

CHAPTER    XI. 

AND    the   whole   earth   was   of   one    language,   and   of  one 
speech. 

n  vs.  1.     o  ch.  9  :  19. 


the  Persian  Gulf.  These  lines  are 
ample  enough  in  their  extent  to  em- 
brace all  the  Joktanites,  and  we  infer 
that  they  all,  Oi)hir  among  the  rest, 
were  first  to  be  found  in  Arabia, 
though  they  wandered  thence  after- 
wards. 

"In  this  table  there  are  seventy 
names,  exclusive  of  Nimrod,  of  heads 
of  families,  tribes,  or  nations,  de- 
scended from  the  three  sons  of 
Noah  :  fourteen  from  Japheth,  thirty 
from  Ham,  and*  twenty-six  from 
Shem.  Among  the  heads  of  tribes 
descended  from  Japheth  are  seven 
grandsons.  Among  those  from  Ham 
are  twenty-three  grandsons,  and 
three  great  grandsons.  Among  those 
of  Shem  are  five  grandsons,  one 
great  grandson,  two  of  the  fourth 
generation,  and  thirteen  of  the  fifth. 
Whence  it  appears  that  the  subdi- 
visions are  traced  farther  in  Ham, 
and  much  farther  in  Shem  than  in 
Japhet,  and  that  they  are  pursued 
only  in  those  lines  which  are  impor- 
tant for  the  coming .  events  in  the 
history  of  Shem." — Murjahy,  p.  266. 

CHAPTER  XI. 

§  29.  Heathenism — Tower  of  Ba- 
bel— Confusion  of  Tongues — 
Dispersion.    Ch.  11 : 1-9. 

"  The  families  of  the  sons  of  Noah  " 
having  now  been  given,  "  after  their 
generations,  in  the  nations,"  to  show 
by  whom  the  nations  were  divided 
(or  distributed)  in  the  earth  after  the 
flood,  the  historian  pro<".eeds  to  relate 


the  Divine  interposition  by  which 
these  families  and  people  became 
scattered,  in  order  to  the  settlement 
of  the  earth.  Mount  Ararat  is  the 
starting  poiat  and  centre  of  civiliza- 
tion, languages,  and  races.  There 
was  as  yet  but  one  language  spoken 
among  men.  This  would  furnish 
every  facility  for  oneness  of  purpose 
and  execution.  They  agreed  upon 
a  project  for  building  a  lofty  tower, 
whose  top  should  "  reach  to  heaven." 
The  object  is  stated — "let  us  make 
us  a  name  (vs.  4.)  These  words  in- 
dicated the  hour  of  the  Urth  of  hea- 
thenism.— Kurtz.  Lest  we  he  scattered 
abroad,  etc.  This  plan  involved 
some  antagonism  to  God — perhaps  a 
hostility  to  the  race  of  Shem,  and  to 
the  salvation  which  was  predicted 
as  to  come  through  that  line.  This 
may  be  expressed  in  the  words, 
"Let  us  make  us  a  name."  Shem 
means  name,  fame.  They  rejected 
God's  command,  to  "replenish  the 
earth,"  and  sought  to  concentrate 
there.  God  interposed,  and  by  a 
miraculous  dividing  and  confusion 
of  their  speech,  broke  up  their  plans, 
and  scattered  them  over  the  earth. 
Here  follows  the  narrative,  explain- 
ing the  nature  of  that  marvellous 
change,  by  which  mankind  passed 
from  being  one  family,  with  a  mutu- 
ally intelligible  speech,  into  many 
nations  of  diverse  tongues  and  lands 
The  sacred  historian  goes  back  in  the 
Becord  just  given  to  the  time  of  Pel  eg, 
and  here  explains  the  table  of  nations, 
and  the  future  history  of  the  race. 
1.  Tlie  ichole  earth.     The  whole 


214 


GENESIS. 


[B.  C.  244(\ 


population  of  tlie  earth  was  of  one 
language  ;  (lit.,  one  lip)  and  of  one 
speech;  (lit.,  of  the  same  words.) 
Heb.  Bib.,  of  few,  (lit.,  single)  words. 
In  the  table  of  nations  this  idea  of 
language  was  expressed  by  the  word 
"tongue,"  (ch.  10  :  5.)  Here  the  fact 
of  the  unity  of  language  is  expressed 
by  a  double  phrase,  the  "  lip  "  prop- 
erly referring  to  the  form  of  speech, 
and  this  followed  by  a  phrase  de- 
noting the  material  of  language,  or 
stock  of  words.  Many  have  held 
that  this  original  language  spoken 
among  men  was  the  Hebrew.  This 
has  been  argued  from  the  evident 
antiquity  of  that  language,  and  from 
the  fact  that  the  names  used  in 
these  earliest  chapters  are  plainly  of 
Hebrew  origin,  as  Adam,  Eve,  Noah. 
But  more  recent  scientific  researches 
have  shown  that  the  languages  now 
existing  are  all  traceable  to  one 
original  tongue,  and  are  nearly  of 
the  same  age.  The  Hebrew  may 
have  most  direct  and  close  afiinity  to 
that  original  tongue,  and  hence  the 
early  Biblical  names  transferred  into 
the  Hebrew  would  undergo  but 
slight  modification — no  more  than 
from  different  dialects  of  the  Semit- 
ish  languages,  as  Hebrew  and  Ara- 
bic. The  connexion  between  the 
Semitic  and  Indo-Germanic  lan- 
guages shows  their  original  unity. 
Sanscrit  has  been  claimed  by  some 
as  the  original  tongue.  The  affinity 
between  the  Sanscrit  and  the  Per- 
sian, German,  Latin,  and  Greek  was 
remarked  by  Sir  Wm.  Jones,  and 
further  set  forth  by  F.  Schlegel  and 
Dr.  Prichard.  Lepsius  has  made  an 
alphabet,  to  which  all  languages  of 
the  world  can  be  traced  back  or  con- 
formed. This  result  of  learned  in- 
vestigation goes  also  strongly  to 
prove  the  oneness  of  the  human  race, 
having  their  origin  in  a  single  pair. 
The  American  languages,  about 
which  there  was  difficulty,  are  de- 
cided to  be  of  Asiatic  origin.  See 
Delitzsch,  p.  311.  "  Comparative  phil- 
ology, after  divers  fluctuations,  set- 
tles into  the  belief  that  languages 
will  ultima^  sly  prove  to  have  been 


all  derived  fiom  a  cc-mmon  basis." — 
Bawlinson.  Sir  H.  Rardinson  re- 
marks of  the  different  races  of  western 
Asia,  that  "  if  we  icere  to  be  guided  ly 
the  mere  intersection  of  linguistic 
paths,  and  independently  of  all  ref- 
erence to  the  Scriptural  record,  we 
should  still  be  led  to  fix  on  the  plains 
of  Shinar  as  the  focus  from  which 
the  various  lines  had  radiated."  It 
is  not  at  all  necessary  to  suppose 
that  seventy  languages  were  pro- 
duced from  one  at  this  crisis,  but 
that  laws  of  variation  were  now  in- 
troduced, which  at  once  served  the 
Divine  purpose,  and  started  a  pro- 
cess, which  in  combination  with  the 
new  circumstances,  issued  in  all  the 
varieties  of  human  language  which 
have  since  existed.  Max  Muller  con- 
tends that  the  problem  of  the  com- 
mon origin  of  language  has  no  ne- 
cessary connexion  with  the  problem 
of  the  common  origin  of  mankind. 
And  as  races  may  change  their  lan- 
guage, as  in  several  instances  they 
have  done,  any  attempt  to  square 
the  classification  of  races  and  tongues 
must  fail.  It  was  usual  formerly  to 
speak  of  Japhetic,  Hamitic,  and 
Semitic  languages.  The  first  name 
has  now  been  replaced  by  Aryan, 
the  second  by  African,  and  the  third 
is  retained,  though  with  some  change 
in  its  scientific  definition.  See  p. 
328.  "  We  have  examined  all  possi- 
ble forms  which  language  can  as- 
sume, and  we  have  now  to  ask,  Can 
we  reconcile  with  these  three  dis- 
tinct forms,  the  radical,  the  termina- 
tional,  and  the  inflectional,  the  ad- 
mission of  one  common  origin  of 
human  speech?  I  answer,  decided- 
ly, yes.  Every  inflectional  language 
was  once  agglutinative,  and  every 
agglutinative  language  was  once 
monosyllabic.  This  is  the  only  pos- 
sible way  in  which  the  realities  of 
the  Sanskrit,  or  any  other  inflec- 
tional language  can  be  explained.'* 
"  The  four  hundred  or  five  hundred 
roots  which  remain  as  the  constitu- 
ent elements  in  diiferent  families  of 
languages  are  not  interjections,  nor 
are  they  imitations.     They  are  pho 


B.  C.  2446.] 


CHAPTER  XI. 


215 


2  And  it  came  to  pass,  as  they  journeyed  from  the  east,  that 
they  found  a  plam  in  the  land  of  Shinar,  and  they  dwelt  tliere. 

3  And  they  said  one  to  another,  Go  to,  let  us  make  brick,  and 
burn  them  thoroughly.  And  they  had  brick  for  stone,  and  slime 
had  they  for  mortar. 

4  And  they  said.  Go  to,  let  us  build  us  a  city,  and  a  tower 
a  whose  top  may  reach  unto  heaven ;  and  let  us  make  us  a  name, 
lest  we  be  scattered  abroad  upon  the  face  of  the  whole  earth. 


a  Deut.  1  :  28. 


netic  t  jpe8,  produced  by  a  power  in- 
herent in  human  nature.  Though 
when  we  say  hy  nature,  we  mean  by 
the  hand  of  God.  Man  possessed  in- 
stinctively the  faculty  of  giving  ar- 
ticulate expressions  to  the  rational 
conceptions  of  his  mind."  "  The  for- 
mation of  the  Sanskrit,"  says  Prof. 
Pott,  "as  it  is  handed  dowTi  to  us, 
may  have  been  preceded  by  a  state  of 
the^  greatest  simplicity  and  entire  ab- 
sence of  inflections,  such  as  is  exhibit- 
ed to  the  present  day  by  the  Chinese, 
and  other  monosyllabic  languages." 
"  Indeed,"  says  Midler,"  it  is  impos- 
sible that  it  should  have  been  other- 
wise." 

Observe. — Unity  of  language  was 
necessary  to  united  action.  The 
breaking  up  of  this  confused  their 
plans. 

2.  As  they  journeyed;  lit.,  in 
tlieir  breaking  up.  This  term  is  used 
in  speaking  of  an  encampment  of 
nomades  (or  wandering  tribes)  break- 
ing up  for  removal  from  place  to 
place.  ^  They  journeyed  from  the 
east — rather,  eastward.  In  this  gen- 
eral direction  of  east — strictly,  south- 
east. They  shifted  their  location 
(after  the  manner  of  the  nomades — 
not  "journeyed")  along  the  course  of 
the  river  Euphrates,  which  runs 
"from  the  east"  —  that  is,  the  east- 
ern branch  of  it,  and  afterwards 
southeast.  •[  The  land  of  Sliinar  is 
a  natural  centre  for  the  human  fam- 
ily, and  their  distribution  from  this 
central  locality  could  most  easily 
have  oeen  made.  The  valley  of  the 
Euphrates  was  also  the  route  best 
Buited  for  conducting  them  to  the 


place   so  peculiarly  fitted  for  their 
subsequent  dispersion.     See  Bush. 

3.  They  said;  lit.,  a  man  said  to 
his  neigliLor.  ^  Oo  to.  As  we  woidd 
say,  come  on.  A  verbal  form  used  as 
an  adverb,  or  interjection — from  sn^ 
to  give.  "[  Let  us  make  'bri<;h.  The 
noun  and  verb  here  are  kindred  to 
each  other  in  form.  The  noun  is 
plural,  meaning  bricks,  and  the  verb 
means  to  make  bricks — both  of  these 
forms  are  from  the  word  meaning  to 
be  white — referring  to  the  whitish 
clay  of  which  the  bricks  were  made. 
The  soil  of  this  region  consists  of 
such  a  clay,  which  is  found  mixed 
with  sand  on  the  river  bank.  This, 
when  wet,  forms  a  brick,  which,  ou 
exposure  to  the  sun,  becomes  hard  as 
stone.  These  are  the  remarkable 
bricks  of  Babylon,  that  bear  the  ar- 
rowhead inscriptions,  and  have  stood 
for  ages  proof  against  the  action  of 
the  elements.  Many  of  these  have 
also  been  unburied  in  this  very  re- 
gion, and  there  have  been  brought 
to  light  thus  most  valuable  inscrip- 
tions under  the  eye  of  Layard,  Botta, 
Baidinson,  and  others.  The  bricks, 
as  they  -are  now  found,  show  that 
they  must  have  been  exposed  to  the 
action  of  fire.  These  fire-burnt 
bricks  were  the  more  durable,  and 
were  sometimes  laid  as  an  outer 
covering  to  walls  of  sun-dried  brick. 
The  pyramids  of  Sakhara  in  Egypt, 
near  the  great  pyramid  of  Cheops, 
are  built  of  brick.  The  ruins  of  the 
palace  of  the  Cesars  at  Rome,  still 
standing  on  the  Palatine  hill,  are  oi 
brick,  hard  as  stone.  Tf  Slime ;  lit., 
bitumen.    This  is  a  mineral  cement 


216 


GENESIS. 


[B.  C.  3445 


5  b  And  the  Lord  came  down  to  see  the  city  and  the  tower, 
"which  the  children  of  men  builded. 

6  And  the  Lord  said,  Behold,  ^  the  people  is  one,  and  they 
have  all  ^  one  language ;  and  this  they  begin  to  do :  and  now 
nothing  will  be  restrained  from  them,  which  they  have  ^  imagined 
to  do. 

V  Go  to,  flet  ns  go  down,  and  there  confound  their  language, 
that  they  may  S  not  understand  one  another's  speech. 

b  ch.  IS  :  21  ;  c  ch.  9  :  19  ;   Acts  IT  :  26.     d  vs.  1.     e  Ps.  2  :  1.     f  ch.  1  :  26  ;    Ps.  2  :  4;   Acta 
2  :  4,  5,  6.    g  ch.  42  :  23  ;  Deut.  28  :  40  ;  Jer.  5  ;  15 ;  1  Cor.  14  :  2,  11, 


— a  pitchy  substance,  called,'  in  its 
solid  Btate,\asphaltum;  and  so  the  Heb. 
word^here  is  rendered  in  the  Septua- 
gint.  It  abounds  on  the  shore  of  the 
Dead  Sea.  A  most  remarkable  series 
of  mounds  are  found  on  the  western 
bank  of  the  Euphrates,  called  Birs 
Nimrud  (Nimrod's  tower)  and  tradi- 
tion has  marked  these  as  the  remains 
of  the  tower  of  Babel.  This  slime  is 
used  to  this  day  in  Assyria  for  mortar. 
4.  This  was  part  of  the  plan  of 
which  the  making  of  bricks  is  first 
stated  in  the  narrative.  ^  A  city 
and  a  toicer,  and  its  head  in  the  heav- 
ens. This  is  a  figtirative  phrase,  to 
express  a  great  height.  (See  Deut, 
1  :  28 ;  9  :  1.)  We  need  not  sup- 
pose that  they  entertained  a  thought 
of  building  up  to  the  heaven.  They 
aimed  probably  at  military  defence, 
and  perhaps  meant  to  use  their  build- 
ing for  astronomical  observations. 
Yet  it  was  in  a  spirit  of  proud 
boasting  and  defiance  of  God  that 
the  work  was  undertaken,  ^  A 
name.  Their  declared  object  was 
to  make  to  themselves  a  name. 
(Heb.,  Shem.)  This  was  the  proud 
aim  of  heathenism — to  attain  to 
glory,  without  God,  by  human  wis- 
dom and  might.  The  nations  hence- 
forth walk  in  their  own  ways,  (Acts 
14 :  16,)  until  from  their  vain  and 
ecattered  attempts  they  are  reunited 
at  Jerusalem  in  the  Pentecost  —  a 
specimen  only  of  what  remains  to  be 
realized.  The  words  above  may  ex- 
press a  hostility  to  the  race  of  Shem. 
"  Let  us  make  us  a  Shew,  "—(a  name.) 
T[  Be  scattered.  The  result  that  they 
would  avoid  in  building  the  city  and 


tower,  was  the  very  dispersion,  or 
scMttering,  that  God  enjoined  upon 
them  for  the  populating  of  the  earth. 
Nimrod  was  probably  the  projector 
of  this  atheistic  scheme,  and  he  was- 
the  man  of  sin  of  that  time.  But 
observe  (vs.  8)  God  took  other  meas- 
ures for  scattering  them,  and  accom- 
T)lished  His  will, 

5.  Jehovah  came  doiDn,  etc.  This 
is  spoken  after  the  manner  of  men, 
to  show  that  God  took  notice  of  that 
wickedness,  and  set  Himself  to  inter- 
pose against  it. 

6.  The  Lord  {Jehovah)  said.  This 
language  is  used  to  convey  to  ns  the 
idea  of  the  principle  upon  which  Je- 
hovah proceeded  in  putting  a  stop  to 
this  iniquity.  What  He  said — that 
is,  the  view  that  He  took  of  it,  and 
the  plan  He  adopted  is  here  narrated. 
Lo,  the  people  is  one,  and  they  have 
all  one  language ;  lit.,  {one  lip  to  all 
of  them,)  and  this  is  their  heginning 
to  ■  do  —  their  undertaking.  And 
71010  it  shall  not  be  restrained  to  them, 
{nothing  will  be  too  hard  for  them) 
which  they  icill purpose  to  do.  Job  43 : 2. 
This  is  perhaps  an  intimation  that 
they  would  carry  out  their  scheme 
but  for  the  Divine  interference. 

7.  Go  to — com,e,  let  us  go  down,  and 
confound  there  their  Up.  The  term 
here  rendered  confound,  means  to 
X^o'r^r  together — in  a  way  to  produce 
confusion  of  sounds,  or  dialects. 
^  That  they  may  not  hear,  a  man  the 
lip  of  ?iis  neighbor.  Whatever  was 
the  precise  change  wrought  in  hu- 
man language,  it  was  with  the  ex- 
press object  of  making  the  builders 
unintelligible  to  each  other— so  as 


B.  C.  2444.J 


CHAPTER  XI. 


217 


8  So  h  the  Lord  scattered  them  abroad  from  thence  i  upon  the 
face  of  all  th  3  earth:  and  they  left  oiFto  build  the  city. 

_  9  Therefore  is  the  name  of  it  called  Babel,  ^  because  the  Lord 
did  there  confound  the  language  of  all  the  earth  :  and  from 
thence  did  the  Lord  scatter  them  abroad  upon  the  face  of  all  the 
earth. 

10^1  These  are  the  generations  of  Shem  :   Shem  was  an  hun- 
dred years  old,  and  begat  Arphaxad  two  years  after  the  flood. 


h  Luke  1:51.    i  ch.  10  :  25,  32.    k  1  Cor.  14  :  23.    1  ch.  10  :  22  ;  1  Chron.  1  :  17. 


to 'break  up  their  unity  of  action. 
The  Scripture  gives  us  here  the  only 
history  of  the  division  of  mankind 
into  peoples  by  means  of  different 
tongues.  And  the  Scripture  also 
tells  us  how,  under  the  gospel,  na- 
tional distinctions  were  broken  down 
in  order  to  introduce  a  imiversal 
church,  (Acts  8 :  14.) 

8.  This  is  the  history  of  men's  dis- 
persion over  the  globe.  Jehovah,  by 
means  of  thus  confusing  human 
Bpeech,  scattered  ■  them  alroacl — dis- 
persed them//'OTO  thence  upon  tJieface 
of  all  the  earth.  All  unity  of  counsel 
was  thus  destroyed,  and  as  a  natural 
result  —  the  very  result  intended  — 
they  ceased  to  build  the  city  ;  and  the 
further  consequence  was  that  they 
were  separated  and  scattered  to  all 
quarters.  Nothing  is  here  said  of  the 
tower,  and  it  may  be  that  the  tower 
had  already  far  progressed.  Tradi- 
tions relate  that  the  tower  was  demol- 
ished bv  the  lightning,  with  terrible 
tempest.  Yet  it  has  been  supposed 
that  the  immense  pyramidal  tower 
built  thereabouts  by  Nebuchadnez- 
zar, was  erected  on  the  site  and  ruin 
of  this  tower.  In  the  ruins  that  are 
now  found  in  that  vicinity  there  is 
the  appearance  of  a  conflagration — 
the  bricks  seeming  to  have  been  run 
into  solid  masses  by  the  action  of  ex- 
treme heat.  A  Jewish  tradition, 
given  by  Bocliari,  declares  that  fire 
fell  from  heaven  and  split  the  tower 
through  to  its  foundation.  The  dis- 
tance of  the  modern  Birs  Nimrud 
from  Babylon  is  the  great  difficulty 
in  the  way  of  its  identification.  Yet 
the  Birs  temple  gives  us  the  best 

VOL.  I. — 10. 


idea  of  the  ancient  Babylonian  tem- 
ple tower,  and  may  show  us  the  proba- 
ble character  and  shape  of  the  build- 
ing,iat  least  better  than  any  other  ruin. 
{Baw.  Herodotus.  Smith's  Bib.  Die.) 
Observe. —  They  projected  the 
tower  to  avoid  being  scattered,  as 
God  commanded  them ;  but  they 
were  scattered  after  all,  in  spite  of 
their  utmost  opposition.  So  God 
will  not  be  baffled. 

9.  Babel.  This  name  is  connected 
w4th  the  Hebrew  verb,  meaning  to 
confound,  and  would  mean  properly 
confusion.  But  the  native  etymolo- 
gy is  Bah  11 — the  gate  of  II,  or  El — 
"  the  gate  of  God."  This  may  have 
been  a  name  given  to  it  by  Nimrod, 
{Smith,)  signifying  his  proud  and 
atheistic  designs,  but  afterwards 
applied  (the  same  name)  to  express 
the  confounding  result  more  em- 
phatically. ^  The  language  of  all 
the  earth,  which  was  originally  of 
one  speech — (one  lip,)  ch.  11 : 1 — was 
thus  broken  up  into  divers  dialects, 
so  as  to  be  thrown  into  confusion. 
This  was  God's  plan  for  bringing 
about  a  dispersion  of  the  people,  in 
order  to  the  peopling  of  the  whole 
earth.  This  would  render  consolida- 
tion impossible,  until  at  last,  under 
the  gospel,  a  miracle  of  tongues 
should  bring  all  mankind  together 
in  Christ,  (Acts  2  :  5.) 

§  30.  Semitic  Lixe  —  Terah  and 
Abram.     Ch.  11 :  10-32. 

10.  SJiem.  TJie  generations  of  Shem 
are  given  here  only  in  part.  This  ia 
often  the  case  with  the  genealogies. 


218 


GENESIS. 


[B.  C.  2410-210a 


11  And  Shem  lived  after  he  begat  Arpliaxad  five  hundred 
years,  and  begat  sons  and  dan.ghters. 

12  And  Arphaxad  lived  five  and  thirty  years,  ^  and  begat 
Salah. 

13  And  Arpliaxad  lived  after  he  begat  Salah  four  hundred  i>nd. 
three  years,  and  begat  sons  and  daughters. 

14  And  Salah  lived  thirty  years,  and  begat  Eber : 

15  And  Salah  lived  after  he  begat  Eber  four  hundred  and  three 
years,  and  begat  sons  and  daughters. 

16  "  And  Eber  lived  four  and  thirty  years,  and  begat  ^Peleg: 

17  And  Eber  lived  after  he  begat  Peleg  four  hundred  and 
thirty  years,  and  begat  sons  and  daughters. 

18  And  Peleg  lived  thirty  years,  and  begat  Reu : 

19  And  Peleg  lived  after  he  begat  Reu  two  hundred  and  nine 
years,  and  bega.t  sons  and  daughters. 

20  And  Reu  lived  two  and  thirty  years,  and  begat  P  Serug. 

21  And  Reu  lived  after  he  begat  Serug  two  hundred  and  seven 
years,  and  begat  sons  and  daughters. 

22  And  Serug  lived  thirty  years,  and  begat  ISTahor: 

23  And  Serug  lived  after  he  begat  ISTahor  two  hundred  years, 
and  begat  sous  and  daughters. 

24  And   Nahor   lived    nine    and    twenty   years,    and    begat 
q  Terah. 

25  And  Nahor  lived  after  he  begat  Terah  an  hundred  and 
nineteen  years,  and  begat  sons  and  daughters. 

m  Luke  3  :  36.    n  1  Ghron.  1  :  19.     o  Luke  3  :  35.     p  Luke  3  :  35.    q  Luke  3  :  34. 


and  is  the  occasion  of  much  misun- 
derstanding of  them.  But  the  wri- 
ter's object  is  now  to  introduce  us 
to  Abram,  as  coming  in  the  line 
of  Shem,  according  to  the  promise. 
This  would  be  through  ten  gene- 
rations —  Shem,  Arphaxad,  Salah, 
Eber,  Peleg,  Reu,  Serug,  Nahor,  Te- 
rah, Abram.  T[  An  hundred  years 
old;  lit.,  son  of  an  hundred  years. 

11.  8hem  lived,  etc.  During  this 
lifetime  of  six  hundred  years  this 
eminent  patriarch  had  been  contem- 
porary with  Methusaleh  and  La- 
mech  before  the  flood,  and  with 
Abram  and  Isaac  a  few  years  after 
the  flood. 

13.  Between  Salah  and  Arphaxad 

Luke  inserts  Gainan,  following  the 

O^eek  Septuagint  version,  as  it  was 

-iP  Bible  in  common  use  among  the 


people  at  the  time.  One  hundred 
and  thirty  years  is  added  by  the 
Greek,for  this  name.  See  Table,  p.  222. 
14-26.  It  is  to  be  noted  here  that 
the  lifetime  of  men  rapidly  sinks 
from  Noah's  nine  himdred  and  fifty 
years  and  Shem's  six  hundred  years 
to  Ari^haxad's  four  hundred  and 
thirty-eight,  Selah  four  hundred  and 
thirty-three,  and  Eber  four  hundred 
sixty-four.  But  from  Peleg  (ch. 
10 :  25)  the  age  of  man  further  de- 
creases from  two  hundred  and  thirty- 
nine  years  to  Nahor  one  hundred 
and  forty-eiglit  years  old.  This  ia 
due,  in  part,  to  the  change  of  cli- 
mate after  the  flood,  and  in  part 
also  to  the  change  of  habits  by  sej:>- 
aration  of  men  in  nations.  But 
Shem  began  to  have  children  in  his 
hundredth  year,   Arphaxad  in    his 


B.  C.  2155-2025.] 


GENESIS  XI. 


219 


26  And  Terali  lived  seventy  years,  and  ^  begat  Abram,  Xahor, 
and  Havan. 

27  ^  Now  these  are  the  generations  of  Terah  :  Terah  begat 
Abram,  Nahor,  and  Haran :   and  Haran  begat  Lot. 

28  And  Haran  died  before  his  father  Terah,  in  the  land  of  his 
nativity,  in  Ur  of  the  Chaldees. 

29  And  Abram  and  Nahor  took  them  wives:  the  name  ol 
Abram's  wife  icas  ^  Sarai ;  and  the  name  of  JN'ahor's  wife  *  Milcah, 
the  daughter  of  Haran,  the  father  of  Milcah,  and  the  father  of  Iscah. 

30  But  "  Sarai  was  barren ;  she  had  no  child. 

31  And  Terah  ^^  took  Abram  his  son,  and  Lot  the  son  of  Ha- 
ran his  son's  son,  and  Sarai  his  daughter-in-law,  his  son  Abram's 
wife  ;  and  they  went  forth  with  them  from  ^  Ur  of  the  Chaldees 


r  Josh.  24  :  2  ;  1  Chron.  1  :  26.     s  ch.  17 :  15  ;   20 :  12.    t  ch.  22  : 
12.    wch.  12:1.    xNeh.  9:7;  Acts7:4. 


u  ch.  IG  :  1,  2  ;  18 :  11, 


thirty-fifth,  and  so  on,  till  Terah, 
who  first  was  a  father  in  his  seven- 
tieth year. 

26.  Here  the  genealogy  closes  with 
naming  the  three  sons  of  Terah  (as 
in  ch.  5  :  32,  with  the  three  sons  of 
Noah)  and  these  have  reference  to 
the  further  history,  e.  g.,  Abram 
as  the  progenitor  and  head  of  the 
chosen  people,  Nalior  as  the  ances- 
tor of  Rebecca,  and  Haran  as  the 
father  of  Lot,  (compare  vs.  29  with 
22  :  20-23.)  It  is  not  to  be  under- 
stood that  these  are  mentioned  in 
the  order  of  their  birth,  but  of  their 
importance  in  the  history,  as  in  the 
case  of  the  sons  of  Noah.  The  young- 
est is  here  first  named.  Abram 
was  born  when  Terah  was  one  hun- 
dred and  thirty  years  old,  (compare 
vs.  32  with  ch.  12 : 4.)  Haran  was 
the  eldest.  See  vs.  29.  See  Notes, 
Acts  7 :  4. 

26.  Haran  died,and  before  Ids  father 
— ill  presence  of  Terah  his  father; 
(lit.,  before  the  face  of)  and  of  course 
before  the  death  of  his  father.  ^  Ur 
of  the  Chaldees.  This  place  is  proba- 
bly the  modern  Orfa  (Edessa.)  Some 
make  it  to  be  Ur,  between  Hatra 
and  Nisibis,  near  Arrapachitis. — 
Keil.  Stanley,  (Jewish  Church,  Ap- 
pendix 1)  argues  for  Orfa  as  the  an- 
cient Ur,  from  five  considerations. 

1.  That  it  was  on  the  eastern  side 
of  the  Euphrates,  and  thus  agrees 


better  with  the  term  "Hebrew," 
which  was  applied  to  crossing  the 
river. 

2.  The  general  tenor  of  the  narra- 
tive closely  connects  Ur  with  Haran 
and  Aram  in  the  northwest  of  Meso- 
potamia, and  within  reach  of  Orfa, 
(say  a  day'e  journey,)  Gen.  11 :  27-31 : 
12 :  i-4. 

3.  The  "Chasdim,"  or  Chaluees, 
were  in  the  north,  as  would  seem, 
whatever  may  have  been  the  later 
usage  of  ths  term,  Gen.  11 :10,  U- 
28. 

4.  The  local  features  of  Orfa  art 
guarantees  for  its  remote  antiquity 
as  a  city. 

5.  The  traditions  are  at  least  aa 
strong  as  those  which  may  have 
originated  in  the  anxiety  of  the  Jew- 
ish settlement  of  Babylonia  to  claim 
their  ancestor's  birthplace,  and 
change  the  name  of  Chaldea. 

Ur  in  Heb.  means  light,  and  was 
probably  so  called  from  the  Persian 
idolatry  of  fire  ^corship,  prevalent 
among  this  people.  Abram  was 
called  by  God  out  of  this  region  of 
idolaters,  to  be  a  follower  of  the  true 
God.  ^  Iscah.  The  Jewish  tradi- 
tion, as  given  by  Josephus,  (Ant. 
1,  685,)  as  also  Jerome  and  the  Tar 
gum,  understand  this  to  be  the  same 
person  as  Sarah,  with  another  name. 

31.  Terah  took  Abram.  We  are 
elsewhere  more  expressly  informed 


220 


GENESIS. 


[B.  C.  2025 


to  go  in  to  y  the  land  of  Canaan  :  and  they  came  unto  Ilaran,  and 
dwelt  there. 


ych.  10:  19. 


that  this  movement  was  made  on  ac- 
count of  the  Divine  call  to  Abram, 
(ch.  12  .  1.)  In  ch.  12  :  5  Abram 
is  spoken  of  as  taking  Lot  and 
Sarah,  etc.,  because  there  begins 
the  more  special  history  of  Abram. 
Here  we  are  informed  that  Terah,  as 
the  father  of  the  family,  was  in  the 
expedition,  and  this  brings  us  to  the 
close  of  Terah's  history.  After  Abra- 
ham's departure  from  Haran,  Terah 
no    more    appears.     See  Notes    on 


Acts  7  :  4,  where  Stephen  says  that 
Abram  departed  from  Haran  "af- 
ter his  father  (Terah)  died."  The 
name  Abram,  compounded  of  the 
two  Hebrew  words  (av — father,  and 
ram — high)  means  "  father  of  eleva- 
tion, or  eminence  " — or  high  father — 
progenitor,  ancestor.  He  is  called 
by  this  brief  name  until  ch.  17 : 5, 
where  a  slight  change  makes  for 
him  a  new  name,  meaning  fatlier  of 
a  multitude. 


We  give  the  genealogy  from  this  point  onward. 

TERAH. 


Haran. 


I^cah,  Milcah,  Lot. 
I 


Na 
(of  Mil 


her 
cah.) 


ABRAM. 

I 


(ofHagar,) 
Ishmael, 


(of  Sarah.) 

ISAAC 

(of  Rebekah.) 


Moab, 


Laban,  Rebekah. 


Leah, 


Esau  (Edom)      Jacob  (IsraeU) 


(of  Le  aW 


Reuben,  Simeon, 
Levi,  Judah, 
Issachar,       Zebulun, 
Dinah. 


of  Ei: 


Dan,        Napthali. 


(of  Zilpah)      (of  Ra 


Gad,      Asher, 


chel) 


Joseph, 


Benjamin. 


Ephraim,        Manasseh. 


Kurtz,  Keil,  and  others  think  that 
Terah  was  not  indeed  dead  before 
Abram's  departure  from  Haran, 
but  that  as  the  call  of  Abraham  is 
first  mentioned  in  ch.  12  after  the 
death  of  Terah  is  recorded,  the  order 
of  the  narrative  is  so  far  followed, 
without  reference  to  the  precise 
chronology.  See  the  explanation  in 
Notes  on  Acts  7 :  4.  Obsehve. — The 
promise  was  four  hundred  and  thirty 
years  before  the  exodus,  (Ex.  12  :  40.) 
This  is  also  incidentally  stated  by 
Paul,  (Gal.  3:17.)  It  was  declared 
that  his  seed  was  to  be  a  stranger  in 
a  land  that  was  not  theirs  for  four 
hundred  years,  (ch.  15 :  13.)     It  is 


hence  inferred  that  Isaac,  his  seed, 
was  born  about  thirty  years  after 
the  call  of  Abram.  Abram  was  one 
hundred  years  old  when  Isaac  was 
born,  and  hence  the  call  was  when 
Abram  was  seventy  years  old,  and 
five  years  before  he  entered  the  land 
of  Canaan,  (Gen.  12 : 4.)  Terah  was 
two  hundred  years  old  when  he 
started  for  Canaan,  and  died  at  two 
hundred  and  five,  when  Abraham 
was  seventy-five.  Terah  seems  to 
have  been  ill  at  Haran,  and  the  ex- 
pedition was  probably  delayed  there 
some  five  years.  Tf  From  JJr  of  tM 
Chaldees.  Abram's  native  place-^a 
region  of  idolaters.    (See  Acts  7 :  5^ 


B.  C.  20^.1 


CHAPTER  XI. 


221 


82  And  the  days  of  Terah  were  two  hundred  and  five  years ; 
and  Terah  died  in  Haran. 


notes.)  See  vs.  28,  notes.  T[  Came 
unto  Haran,  (Eng.  version,  Acts  7 :  4, 
"  GMrran' )  This  place  is  called 
*'  the  city  of  Nahor,"  (Gen.  24 :  10. 
Compare  27  :  43,)  where  Nahor's  de- 
scendants were  settled.  It  was  in 
Mesopotamia  (Padan)  Aram  ch. 
25  :  20,  where  it  is  still  found  bear- 
ing the  same  name.  The  people 
of  "  Harran,"  as  the  name  still 
stands,  retained  till  a  late  time  the 
Chaldean  worship  and  language. 
It  is  now  inhabited  by  a  few  Arabs, 
and  is  on  a  small  branch  of  the 
Euphrates.  About  the  time  of  the 
Christian  era  it  seems  to  have  been 
included  in  the  kingdom  of  Edessa, 
ruled  by  king  Agbarus.  Note. — 
Rawlinson  states  that  Ur  which  he 
takes  to  be  the  modern  Magheir,  has 
furnished  some  of  the  most  ancient 
of  the  Babylonian  inscriptions.  It 
seems  to  have  been  the  primeval 
capital  of  Chaldea,  Note,  p.  253. 
But  this  is  on  the  loestern  side  of  the 
Euphrates.     See  Notes,  vss.  28-28. 

32.  Two  hundred  and  Jim  years 
are  here  given  as  the  days  of  Terah. 
In  Acts  7:4,  Stephen  states  that 
Abraham  removed  into  this  land 
(Judea)  when  his  father  was  dead — 
when  his  father  died.  Abraham 
was  at  that  time  seventy-five  years 
old.  He  was  born,  as  we  infer,  when 
Terah  was  one  hundred  and  thirty 
years  old,  and  sixty  years  after  the 
time  spoken  of  in  ch.  11  :  26,  when 
Terah  "begat  Abram,  Nalior,  and 
Haran " — that  is,  began  to  beget 
these  —  when  the  eldest  of  them 
(Haran)  was  born.  See  vs.  29.  See 
notes  on  Acts  7  :  4.  The  Samaritan 
version  has  changed  the  age  of  Te- 
rah from  two  hundred  and  five  to 
one  hundred  and  forty-five,  in  order 
to  get  rid  of  the  sixty-years  account- 
ed for  above.  This  change  is  wholly 
arbitrary  and  groundless.  See  vs. 
31,  Tiotes.  It  has  been  estimated 
that  of  the  ten  generations,  from 
Noah   to    Abram,  there  would    be 


about  fifteen  millions  of  inhabitants 
when  Abram  was  thirty  years  of 
age.  Taking  a  liigher  average  of 
eight  for  a  family,  it  is  reckoned  that 
there  were  thirty  millions  at  the  one 
hundredth  year  of  Abram.  .  The 
boundaries  of  the  land  of  Canaan,  as 
inhabited  by  the  Canaanites,  are 
given  in  the  table  of  nations,  ch. 
10  :  19.  Terah  wished  to  accompany 
Abram  and  Sarah,  though  he  had 
been  involved  in  the  idolatry  of  the 
Chaldeans.  The  revelation  made  to 
Abram  probably  served  as  a  means 
of  removing  from  his  mind  this  de- 
lusion. The  true  God  was  acknowl- 
edged in  some  quarters  in  and  about 
the  land  of  Canaan.  Job  lived  about 
this  time  in  the  land  of  Uz,  in  Idu- 
mea,  and  his  friends  in  that  vicinity. 
And  in  Canaan  there  was  Melchize- 
dec,  king  of  Salem,  and  priest  of  the 
Most  High  God,  who  ministered, 
doubtless,  to  not  a  few. 

Note  1. — God  had  already  twice 
revealed  His  grace,  viz. — to  Adam, 
and  to  Noah— in  the  formality  of  a 
covenant,  looking  also  distinctly  to 
the  whole  race,  as  within  the  sphere 
of  salvation.  We  have  seen  that 
the  revelation  of  God's  grace  to  the 
antediluvian  world  was  confirmed 
and  enlarged  by  that  made  to  the 
postdiluvians.  And  now  a  further 
step  is  to  be  taken  in  the  unfolding 
of  the  plan  of  grace  by  a  Redeemer. 

Note  2. — During  the  period  from 
Noah  to  Abraham  sin  appeared 
chiefiy  under  four  leading  forms: 
unholy  marriages,  drunkenness,  filial 
infidelity  and  defiance  of  God.  These 
were  high  crimes  against  society. 
Insubordination  in  the  family  strikes 
at  the  root  of  all  government,  human 
and  divine.  But  Noah  preached, 
and  God  enforced  his  preaching  by 
warnings,  followed  at  length  by 
overwhelming  judgment.  Man  was 
established  in  his  headship  of  the 
earth  by  the  grant  of  animal  food- 
civil  government  was  formally  insti- 


233 


GENESIS. 


FB.  C.  2020. 


CHAPTER    XII. 

NOW  the  ^  Lord  had  said  unto  Abram,  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  from  thy  father's  house, 
unto  a  land  that  I  will  shew  thee : 

-      a  ch.  15  :  7 ;  Neli.  9:7;  Isa.  41  :  2 ;  Acts  7:3;  Heb.  11:8. 


tuted  in  the  investiture  of  tlie  mag- 
istrato  with,  the  riglit  of  capital  pun- 
ishment, as  a  protection  to  human 
life,  and  the  covenant  of  grace  vt^as 
repeated  to  Noah,  as  a  security 
against  a  deluge  in  future.  The 
drowning  of  the  ungodly  race,  and 
the  salvation  of  the  godly  household 
is  a  powerful  enforcement  of  God's 
daims  for  all  time.  See  Notes,  ch. 
13  :  13. 

CHAPTER  XII. 

§  31.  The  Call  and  Migration 
OP  Abram — Third  Head  of  the 
Race  —  Chosen  Family.  Ch. 
13  : 1-9. 

The  history  of  Abram  from  his 
call  to  his  death  divides  itself  into 
four  stadia,  whose  beginnings  are  in- 
dicated through  Divine  revelations 
of  remarkable  significance.  The  first 
stadium  (ch.  13-14,)  begins  with  the 
call  of  Abram  and  his  wandering  in 
Canaan.     The  second  stadium  (ch.  15 


and  16,)  opens  with  the  promise  of  an 
heir  and  a  solemnizing  of  the  covenant. 
The  third  stadium  (ch.  17-31,)  begins 
with  the  confirming  of  the  covenant, 
through  the  chango  of  name,  and 
the  instituting  of  the  covenant  seal 
of  circumcision.  The  fourth  stadi 
um  (ch.  33-35  :  11,)  begins  with  the 
trial  of  Abraham  for  the  assuring 
and  fulfiling  of  his  faith. — Keil  and 
DelitscJi,  p.  131-3. 

A  new  stadium  in  the  economy 
of  grace  begins  with  the  history  of 
Abram  as  called  of  God.  Here  opens 
the  Patriarchal  history.  God  had 
interfered  with  the  natural  human 
development,  as  it  was  godless,  to 
check  and  prevent  it  by  the  confusion 
of  tongues.  He  here  further  unfolds 
His  gracious  purpose — not  now  in 
judgment  as  before,  but  in  mercy. 
His  judgment  at  Babel  was  "with  a 
view  to  bless  in  Abraham.  As  one 
who  should  become  the  father  of  the 
faithful,  the  patriarch  must  be  sep- 
arated from  his  people,  who  we^o 
idolaters,  in  order  to  form  a  distin/jt 


1.  Adam 

2.  8eth 

3.  Enos 

4.  Cainan. . .    . 

5.  Mahalaleel. 

6.  Jared 

T.  Enoch 

8.  Methuselah 

9.  Lamech 

10.  Noah 


HEB3E-W. 
SON'S 
BIRTH. 
1.^0 

105 

90 

70 
65 
lG-2 
65 
187 
182 
500 
100 

1,656 


CHRONOLOGICAL    TABLE. 


11.  Shem 

12.  Arphaxad.. 

13.  Salah 

14.  Eber 

15.  Peleg 

16.  Reu 

17.  Seru- 

18.  Nahor 

19.  Terah 

(Haran.) 

20.  Abram.  Call 


SAM.  PENT. 

SEPT. 

-  130 

2.35 

105 

205 

90 

190 

70 

170 

G5 

165 

62 

102 

65 

105 

67 

1S7 

53 

ISS 

500 

500 

100 

loo  1 

HEBREW. 

SAM.  PT. 

(97)  2 

(97)  2 

(   35 
30 

135 

1.30 

34 

134 

30 

130 

32 

1.32 

80 

130 

29 

79 

(   70 
\        60 

70 

60 

70 

70 

1,307 


2,262 


422 
1,056 


Flood 

Dat^e  of  Ah: urn's  call.     (Browne's  Ordo  Saeclorum,  a.  c.  2020) 2,0T8 


1,072 
1,307 

2,379 


SEPT. 

(97)  2 

1.35 

Cainan  130 

1.30 

134 

130 

132 

13) 

179 

70 

60 

70 

1,802 
2,262 

8,564 


B.  C.  2020.'J 


CHAPTER  XII. 


coven»nt  lineage.  This  separation 
was,  however,  only  to  prepare  the 
way  for  a  dispensation  that  was  to 
embrace  all  na,tions.  On  Abram's 
part  it  now  appears  that  to  reach 
this  high  distinction  of  a  covenant 
head,  the  world  and  self  must  be 
renounced,  and  God's  call  must  be 
implicitly  obeyed.  The  covenant 
grace  which  was  to  stand  in  the 
place  of  nature  '(as  in  regard  to  the 
miraculous  seed,)  called  for  faith, 
and  the  Divine  command  called  for 
obedience.  The  call  of  Abram 
occurs  now  about  midway  between 
Adam  .and  Christ.  The  first  two 
thousand  years  of  the  human  his- 
tory are  thus  comprised  within  eleven 
chapters.  This  is  the  greatest  re- 
move from  legendary  or  mythical 
narrative,  which  would  have  been 
most  diffuse.  It  is  compact,  histor- 
ical statement — and  the  most  ancient 
is  the  most  compact — just  where 
all  other  histories  (so  called)  most 
abound  in  fable.  Abram  appears 
as  the  tenth  in  the  list  of  patriarchs 
from  Noah,  and  the  third  head  of  the 
human  race,  following  Noah  and 
Adam.  So,  also,  Noah  was  tenth 
from  Adam.  And  as  there  was  a 
promise  and  a  prophecy  belonging 
to  each  of  these  former  personages, 
BO  here,  to  Abram,  the  prophecy  of 
Christ  is  further  given  and  still  more 
unfolded. 

The  victory  over  the  serpent  prom- 
ised to  Adam  was  not  yet  achieved. 
So  far  from  this,  the  Japhetic  branch 
of  the  human  family  had  departed 
from  the  true  religion,  and  even  the 
Semitic  line  had  become  corrupted 
by  idolatry — contrary  to  the  hopes 
held  out  to  Noah  in  the  blessing  on 
his  sons.  It  is  out  of  this  Semitic 
branch  that  Abram  is  now  chosen, 
according  to  the  intimation  given  to 
Noah  in  the  blessing  upon  Shem. 
"Blessed  be  Jehovah,  the  God  of 
Shem — Japhet  shall  dwell  in  the 
tents  of  Shem,"  etc.,  (ch.  9  :  26,  27.) 
Abram  is  to  be  the  head  of  a  faith- 
ful line  to  be  taken  into  covenant 
with  God,  and  to  be  brought  into 
lX)Ssession  of  a  land  of  promise,  and 


I  there  to  be  put  in  training  for  tha 
blessing.  See  Notes,  ch.  IB  :  17. 
I  "The  history  of  the  Old  Cove- 
1  nant,"  as  Kurtz  remarks,  "begins 
with  the  strictest  particularism,  that 
is,  with  the  selection  of  a  particular 
individual  and  of  his  seed;  but  it 
immediately  opens  a  view  of  the 
widely  extended,  or  general  plan  of 
the  salvation  of  all  nations.  The 
purpose  and  end  of  the  election  of 
Abram  is  the  salvation  of  the  whole 
world," 

There  are  six  stages  of  the  Cove- 
nant History : 

(1.)  In  the  first  stage  it  is  that  of 
a  Family. 

(3.)  In  the  second  stage  it  is  that  of 
a  Nation. 

(3.)  In  the  tJiird  stage  it  is  that  of 
a  Kingdom — with  the  institution  of 
the  royal  and  prophetical  lines. 

(4.)  In  the  fourth  stage,  the  his- 
tory is  that  of  the  nation's  exile  and 
return. 

(5.)  The  fifth  stage  is  that  of  more 
immediate  expectations,  commencing 
with  the  cessation  of  prophecy. 

(6.)  The  sixth  stage  is  that  of  the 
fulfilment,  when  the  salvation  is  to 
be  exhibited  in  Jesus  Christ. 

Here  we  are  concerned  with  the 
first  stage  of  the  covenant  history — 
which  is  that  oi  a.  family.  The  fam- 
ily encloses  within  itself,  in  all  their 
original  vigor,  the  germs  and  vital 
powers  of  the  character,  tendency 
and  piu'suits,  which  are  gradually 
developed  in  the  people.  This  is  the 
childhood  of  the  history  of  Israel,  in 
which  accordingly  God  appears  as  the 
tutor,  advancing  in  his  communica- 
tions with  the  progress  of  the  pupil. 
Hence,  as  Kurtz  remarks,  this  period 
exceeds  all  others  in  the  number  of 
theophanies,  or  manifestations  of 
God. 

It  is  now  about  four  and  a-quarter 
centuries  since  Jehovah's  last  com- 
munication to  Noah,  that  He  again 
speaks,  here  to  Abram. 

1.  Now  the  Lord  had  said.  More 
literally  this  may  read,  "  TJie  Lord 
mi(Z,"— and  may  refer  to  a  caU  to 
leave  Haran,  and  not  to  that  which 


224 


GENESIS. 


[B.  C.  2((30 


2  ^  And  I  will  make  of  thee  a  great  nation,  ^  and  I  will  bless 
thee,  and  make  thy  name  great  ^  and  thou  shalt  be  a  blessing: 

3  e  And  I  will  bless  them  tlmt  bless  thee,  and  curse  him  that 
curseth  thee :  ^  and  in  thee  shall  all  families  of  the  earth  be 
blessed. 

b  ch.  17  :  6 ;  18  :  18  ;  Deut.  26  :  5 ;  1  Kings  3:8.  c  ch.  24 :  35.  d  ch.  2S  :  4 :  Gal.  3  :  14. 
e  ch.  2T  :  29 ;  Exod.  23  :  22  ;  Numb.  24  :  9.  f  cb  18  :  18  ;  22  :  18  ;  26  :  4;  Ps.  72  :  IT  ;  Acta 
3  :  25 ;   Gal.  3  :  8. 


Abram  received  in  Ur,  of  wliicli 
Steplien  speaks  in  Acts  7 : 2,  and 
which  was  ?»  short  time  previous. 
Auram  seems  to  have  waited  in-  Ha- 
ran  for  Terah,  who  was  ill,  and  whom 
he  hoped  to  take  with  him  to  the 
land  of  promise,  but  who  was  re- 
n\oved  to  "  the  better  country."  He 
was  to  sunder  three  ties — country, 
kindred,  and  home — and  he  was  to 
go  hy  faith.  Here  is  illustrated  the 
implicit  and  powerful  faith  of  the 
patriarchs  as  it  is  presented  in  the 
New  Testament,  in  reference  to  its 
great  principle  of  substantiating 
things  hoped  for,  and  evidencing 
things  not  seen.  Abram  "  went  forth 
not  knowing  whither  he  went,"  but 
what  was  far  better, "  knowing  whom 
he  had  believed,"  The  highest  rea- 
son is  to  trust  in  God.  Though.  He 
gives  us  no  reason  for  His  command, 
it  is  our  wisdom  to  rest  upon  the 
certain  reasonableness  of  it,  and 
obey,  with  cheerfulness,  assured  that 
He  will  call  us  to  go  nowhere  but 
He  will  make  it  our  advantage  to  go 
— and  no  where  but  it  shall  prove  to 
be  on  the  way  to  the  possession  of 
Canaan.  God  promises  enough — to 
slioic  him  the  land — and  that  is  the 
land  of  promise.  Dear  to  him  as 
were  his  country,  and  kindred,  and 
father's  house,  he  was  the  more  will- 
ing to  go  out  at  God's  direction,  for 
they  v/ere  idolatrous.  He  is  chosen 
as  the  founder  of  a  new  family,  and 
a  new  order  of  things. 

2.  Here  are  four  clauses  of  the 
stipulation,  all  full  of  encourage- 
ment, even  in  the  lower  and  natural 
aspect,  ^1"  /  will  make  of  thee  a  great 
nation.  God  had  large  plans  for  him 
— a  great  work  to  accomplish  by 
means  of  him  —  as  the  head  of  a 


great  people.  This  was  the  promise 
of  a  numerous  posterity — a  promise 
which  the  apostle  Paul  notices  as 
requiring  that  eminent  faith  of 
Abram — because  it  could  be  mainly 
fulfilled  not  until  after  his  death, 
(Heb,  6  :  15.)  *|[  /  will  bless  thee. 
This,  of  itself,  God's  benediction 
promised,  is  enough.  For  what  is 
good  v.^ithout  God's  blessing,  and 
what  is  bad,  if  His  blessing  accom- 
pany it!  ^  And  make  thy  name 
great.  Such  honor  He  would  put 
upon  his  name  as  to  make  it  celebra- 
ted and  far-famed — and  instead  of  his 
father's  house,  he  should  be  himself 
exalted  as  the  j^atriarch  of  a  new 
and  preeminent  house  among  the 
natioiis.  ^  Shall  he  a  blessing.  Lit,, 
Be  thou  a  blessing.  Sept.,  Thou  shalt 
be  blessed.  But  the  promise  is  that 
Abraham  should  be  a  blessing,  in 
the  highest  sense,  to  others,  and  to 
the  whole  family  of  man.  This  looks 
to  the  benefits  and  blessings  of  re- 
demption, which  were  to  flow  to  all 
men  through  Abram's  line — salva- 
tion by  Jesus  Christ  and  all  the 
fruits  of  the  covenant  of  grace, 
through  all  time.  This  is  the  higher 
aspect. 

3.  Iioill  bless  them,  etc.  God  prom- 
ises further,  so  to  take  sides  with 
Abram  in  the  world,  as  to  make 
common  cause  with  him — share  his 
friendships,  and  treat  his  enemies  as 
His  own.  This  is  the  highest  possi- 
ble pledge.  This  threatening  against 
hostile  people  was  signally  fulfilled 
in  case  of  the  Egyptians,  Edomites, 
Amalekites,  Moabites,  Ammonites, 
and  the  greater  nations — Assyrian, 
Chaldean,  Persian,  Greek  and  Ro- 
man, which  have  fallen  under  the 
curse    of   God    a«  here  denounced 


B.  C.  2020.] 


CHAPTER  XII. 


225 


4  So  Abram  departed,  as  the  Lokd  had  spoken  unto  him,  and 
Lot  went  with  him :  and  Abram  was  seventy  and  five  years  old 
w^hen  he  departed  out  of  Haran. 


against  enemies  of  the  church  and 
kingdom  of  Christ.  The  church  is 
God's.  Her  enemies  are  His.  Her 
friends  are  His  also,  and  no  weapon 
that  is  formed  against  her  shall  pros- 
per, for  He  who  has  all  power  given 
unto  Him  shall  be  with  her  faithful 
servants,  even  to  the  end  of  the  world. 
•[[  And  in  thee,  etc.  This  is  Messian- 
ic. It  looks  to  tlie  world-wide  bene- 
fits of  redemption,  which  should 
come  through  Christ,  the  seed  of 
Abram.  In  ch.  18  :  18,  the  lan- 
guage is,  "  All  nations  of  the  earth," 
— and  there  also  the  promise  is  based 
upon  Abram's  known  fidelity  as  a 
parent,  and  honor  is  thus  to  be  put 
upon  the  household  covenant.  "  For 
I  know  him  that  he  will  command 
his  children  and  his  household  after 
him."  In  ch.  22  :  18,  the  same  cove- 
nant promise  is  repeated,  where  it 
reads,  "  And  in  thy  seed  shall^ll  the 
nations  of  the  earth  be  blessed,"  and 
here  it  is  based  upon  Abram's  fidel- 
ity to  God  in  the  offering  of  his  soo 
Isaac — "because  thou  hast  obeyed 
my  voice."  God's  household  cove- 
nant is  gracious  and  precious — in 
compassing  the  children  of  believers 
^vith  the  arms  of  His  covenant  love. 
But  it  requires  parental  fidelity  in 
training  the  children,  (ch.  18  :  19,) 
and  that  fidelity  is  evinced  in  yield- 
ing up  our  children  at  God's  call,  an 
offering  and  sacrifice  to  His  service, 
(ch.  22  :  12, 16.)  ^  All  families.  God 
pleases  to  propagate  His  church  by 
means  of  a  pious  posterity.  He 
blesses  the  world  in  families,  and 
through  a  family :  and  God  is  God 
to  us  in  a  fatherly  relation,  as  the 
God  and  Father  of  His  only  begotten 
Son.  And  we  are  admitted  to  be 
sons  of  God,  and  members  of  His 
household  by  virtue  of  the  Sonship 
of  Christ  Jesus. 

Note.  — (1.)  The    covenant   with 
Abram  is  the  covenant  of  grace,  like 
that  with  Adam  and  with  Noah,  only 
10* 


now  more  expressly  and  plainly 
looks  to  the  inclusion  of  all  nations 
and  people  in  the  benefits  of  Christ's 
salvation,  (Gen.  3  :  15  ;  6  :  18,  19; 
9  :  8.)  The  gospel  was  designed  from 
the  beginning  to  go  abroad  to  all 
the  families  of  man,  (1  John  1:1* 
3:8.)  The  bo«=t  of  lineal  descent 
from  Abram,  which  made  the  Jews 
so  bigoted  and  exclusive  has  no  war- 
rant in  a  right  understanding  of  the 
Abrahamic  call  and  covenant,  and  so 
Jesus  protested  to  the  Pharisees, 
The  apostle  Paul  expounds  the  prom- 
ise, (see  Gal.  3  :  16,)  showing  (1.)  thaf 
by  its  express  terms,  it  was  made  to 
extend  to  the  Gentiles,  (vs.  14,)  and 
(2.)  that  by  the  term  "  seed  "  is  meant 
Christ  Jesus.  "  He  saith  not,  '  And 
to  seeds,'  as  of  many,  but  as  of  one, 
and  to  thy  seed,  which  is  Christ." 
Though  the  person  of  Christ  is  not 
yet  clearly  pointed  out,  and  no  men- 
tion is  made  of  the  God-man,  yet 
the  general  terms  of  the  first  prom- 
ise are  constantly  narrowed.  And 
here,  instead  of  "the  seed  of  the 
woman,"  it  is  "  the  seed  of  Abram." 
Abram  must  have  seen  that  the  bles- 
sing to  come  through  him,  and  hig 
seed  upon  the  Gentiles  must  be  spir- 
itual blessings  ;  for  some  of  the  nar- 
tions  were  to  be  driven  out  of  the 
land  of  promise  by  him  and  his,  and 
all  their  own  blessings  were  known 
to  be  connected  with  the  mainten- 
ance of  the  true  religion.  Christ 
Himself  declares  that  "Abram  re- 
joiced to  see  (that  he  should  see)  His 
day.  He  saw  it  and  was  glad,"  (John 
8  :  56.)  And  Peter  explains  the 
promise,  as  referring  to  the  sending 
of  Jesus,  (Acts  3  :  25,  26.)  And  Paul 
declares  that  God  in  this  promise 
preached  the  gospel  unto  Abram  be- 
forehand, (Gal.  3  : 8-16.) 

(2.)  Jesus  embarks  in  the  same 
vessel  with  His  disciples,  who  need 
not  fear  any  storm  upon  the  seas. 
(Luke  8  :  22-24.) 


GENESIS. 


[B.C.  2020 


5  And  Abram  took  Sarai  his  wife,  and  Lot  his  brother's  son, 
and  all  their  substance  that  they  had  gathered,  and  S  the  souls 
that  they  had  gotten  h  in  Haran  ;  and  they  went  forth  to  go  into 
the  land  of  Canaan ;  and  into  the  land  of  Canaan  they  came. 

g  ch.  14  :  14.    h  ch.  11  :  31. 


(3.)  The  promise  of  the  earthly 
Canaan  and  of  temporal  blessings 
through  Abram,  was  designed  as 
typical  of  higher  and  spiritual  real- 
ities— of  the  better  country,  that  is, 
an  heavenly — the  heavenly  inherit- 
ance, (Heb.  11 :  16.)  The  external  is 
the  symbol  of  the  internal — the  mate- 
rial of  the  spiritual.  And  so  God  edu- 
cates us — giving  us  the  tangible  and 
visible,  to  lead  us  along  to  the  better 
things  and  more  real,  which  are  un- 
seen and  eternal.  And  so,  all  along, 
fulfilled  pramise  and  prophecy  in  re- 
gard to  what  is  more  immediate  and 
temporal  is  meant  to  encourage  our 
expectancy  of  the  more  glorious 
things  to  come. 

(4.)  This  is  the  record  of  Abram's 
overcoming  faith.  Paul  makes  the 
record  (Gr.,)  "  By  faith  Abram  when 
he  was  called  to  go  out  unto  the 
place  which  he  was  about  to  receive 
for  an  inheritance,  obeyed,  and  he 
went  out  not  knowing  whither  he 
comes.  By  faith  he  sojourned  unto 
the  land  of  the  promise  as  a  strange 
country,  dwelling  in  tents  with  Isaac 
and  Jacob,  the  fellow-heirs  with  him 
of  the  same  promise — for  he  looked 
for  (expected)  the  city  having  the 
foundations,  whose  architect  and 
master  -  biiilder  is  God,"  (Heb. 
11:8-10.)  Paul,  in  addressing  the 
Hebrew  converts,  to  fortify  them 
against  deserting  the  Christian  faith 
presses  on  their  attention  this  case 
of  their  ancestor  Abraham,  that  they 
be  followers  of  him  in  faith  and 
patience.  God  confirmed  to  him  the 
promise  by  an  oath,  and  so  after  he 
had  patiently  endured  he  obtained 
the  promise.  The  power  of  his  faith 
appears  in  this  that  it  was  a  prom- 
ise which  could  be  fulfilled  in  regard 
to  all  nations,  only  after  his  death — 
and  his    faith  reached  the  utmost 


issues  in  the  long  futurity,  (Heb. 
11 :  12-16.)  "[[  And  Lot  loent  idth  Jiim. 
Lot  was  Abram's  brother's  son,  (see 
vs.  5,)  that  is,  the  son  of  Haran. 
Kurtz  understands  that,  "God  had 
not  intended  that  Lot  should  join 
Abram  on  his  journey.  This  (he 
says)  is  sufficiently  manifest  from 
his  later  history.  But  God  alluwed 
it,  probably,  from  condescension  to 
Abraham's  attachment  to  his  fam- 
ily." It  would  be  more  strictly 
proper  to  say  that  as  the  narrative 
presents  it.  Lot  joined  the  company 
of  his  own  prompting,  and  not  by 
the  Divine  command,  as  in  case  of 
Abram.  It  was,  therefore,  upon  his 
own  responsibility.  ^  Semnty  and 
five  years  old.  Abram's  age  is  now 
stated^t  this  second  stage  of  the  ex- 
pedition. Supposing,  according  to 
the  previous  calculation,  that  he  was 
ftt,  or  about,  seventy  years  old  at  the 
call  from  Ur,  there  would  be  an  in- 
terval of  five  years  at  Haran,  where 
Terah's  death  meanwhile  occurred, 
(ch.  11 :  31,  notes)  ^  When  he  de- 
parted.   Heb. — In  Ms  going  out. 

5.  Abram  took.  Abram  now  leads 
the  expedition,  as  Terah  had  done 
at  the  outstart  as  the  father  of  the 
family.  The  relation  of  Sarai  to 
Abram  is  here  given,  as  well  as  that 
of  Lot.  T[  All  their  substance.  Heb., 
All  their  gain  which  they  had  gained 
— as  sheep  and  goods.  This  includes 
all  their  substance,  whether  brought 
from  Ur,  or  acquired  in  Haran. 
^  And  all  the  souls.  Heb.,  And  the 
soul  which  they  did,  {or  made.)  Neph- 
esh,  here  used,  denotes  collectively 
the  persons  {servants)  taken  with 
them  from  Haran — as  in  Ezek.  27 :  13 
The  8ept.  renders  it,  -rcaaav  tpv^vv, 
every  soul  The  verb  to  do,  or  make, 
here  used  is  rendered  by  the  Sept.j 
EKTTjcavTo,  acquired — as  30  30  ;  Deut 


B.  C.  2020.] 


CHAPTER  XII. 


227 


G  ^  And  Abram  '  passed  through  the  land  unto  the  place  ot 
Sichem,  '^nnto  tlie  plain  of  Moreh.  ^  And  the  Canaanite  was 
then  in  the  land. 

iHeb.  11:0.    k  Dent.  11 :  30;  Judg.  T:  1.    1  cb.  10:  18,  19  ;  13:  T. 


8  :  17  ;  Gen.  1  :  12.  The  Ghald.  ren- 
ders, "  All  the  souls  lie  had  subdued 
unto  the  law."  Some  underst&s'l 
it,  therefore,  of  pi'osel^'lj^  made  to 
the  true  religiun  from  among  the 
heathen  at  Haran.  But  the  general 
understanding  which  best  suits  the 
context  is  of  bond-servants,  which 
Abram  had  acquired.  These  were 
gotten  commonly  by  conquest,  or  by 
money.  Here  it  seems  to  be  the 
latter.  Servants  were  needed  in 
proportion  to  the  increase  of  his 
flocks,  and  the  Lord  was  already 
making  him  great,  as  promptly  as 
his  obedience  was  rendered  to  the 
Divine  command.  Jacob  became 
quite  rich  in  sis  years,  (ch.  30  :  43.) 
Abram  is  enriched  in  five  years. 
True  prosperity  is  found  in  the  path 
of  God's  commandments.  ^  And 
they  went  forth  to  go — and  they  came. 
This  is  the  record  of  their  successful 
'ourney,  that  as  they  went  in  obedi- 
ence to  the  Divine  direction  with  a 
purpose  to  follow  the  Divine  leading, 
BO  they  came  to  the  land  of  the  prom- 
ise.    Ps.  1  :  3. 

6.  The  Sept.  omits  the  last  clause 
of  the  preceding  verse.  The  Vulg. 
and  Germ,  connect  it  with  this  vs.  as 
the  opening  clause.  "And  when 
they  had  come  t»  the  land."  ^  And 
Abram  passed  through  the  land. 
Heb.,  And  Abram  passed  over  in  the 
land  to  a  place  Shechem.  This  may 
express  what  Paul  gives  us  in  other 
words,  "He  sojourned  in  (or  unto) 
the  land  of  promise  as  a  strange 
(land),  "belonging  to  others — in  pos- 
session of  the  Canaanites  as  here 
mentioned.  ^  The  plaes  of  8ichem. 
This  phrase  is  taken  by  some  as 
meaning  the  site  of  Shechem,  where 
it  was  afterwards  located — implying 
that  it  is  here  spoken  of  by  anticipa- 
tion, and  that  the  town  was  not  yet 
in  existence.    But  there  is  evidence 


to  the  contrary.  And  the  same  ex- 
pression is  used  where  it  does  not  so 
mean,  ch.  18  :  24 ;  19 :  12  ;  29  :  22.  It 
may  more  likely  mean  "town  or 
village  of  Shechem."  At  the  time 
of  Jacob's  arrival  here,  after  sojourn- 
ing in  Mesopotamia,  Shechem  was  a 
Hivite  city,  of  which  Hamor,  Shech- 
em's  father,  was  chief  man.  And  it 
was  at  this  time  that  Jacob  pur- 
chased from  him  "the  parcel  of 
ground  "  (of  the  field)  which  he  gave 
to  his  son  Joseph,  where  was  Jacob's 
well,  John  4 :  5  The  name  means 
"  shoulder,''  or  "  ridge,"  and  describes 
its  location  as  the  water-shed,  from 
which  the  streams  divide  east  and 
west,  flowing  into  the  Mediterra- 
nean, and  into  the  Jordan.  Instead 
of  Shechem,  the  son  of  Hamor, 
having  given  his  name  to  the  place, 
it  is  more  probable  that  he  took  his 
name  from  the  place.  For  the  name, 
if  first  given  to  the  city  in  Hamor's 
time,  would,  according  to  Oriental 
usage,  have  been  taken  from  the  fa- 
ther, rather  than  the  son.  Besides, 
the  situation  of  the  place  is  so  re- 
markable and  eligible,  that  it  would 
most  likely  have  been  occupied  by 
the  earliest  settlers  in  the  land. 
From  Sinjil,  an  easy  day's  ride  from 
Jerusalem,  we  came  to  a  ruin  named 
Shiloh,  in  about  an  hour.  And 
about  four  hours'  distance  from  this 
point  we  came  upon  Jacob's  well, 
a  mile  from  Shechem.  The  town, 
as  now  found,  lies  on  a  slope  be- 
tween Mount  Gerizim  and  Ebal. 
The  present  population  was  reported 
to  us  as  about  twelve  thousand. 
The  city  is  well  built — has  fine  ba- 
zaars. It  is  not  improbable  that  in 
our  Lord's  time  the  city  extended 
more  nearly  to  Jacob's  well.  We 
rode  on  our  horses  with  great  diflEl- 
culty  up  to  the  top  of  Mount  Geri- 
zim.     The    paths    are    fiUed    with 


228 


GENESIS. 


[B.  C.  2020 


sharp  stones,  as  from  a  quarry.  The 
Biimmit  is  eight  hundred  feet  ahove 
the  plain,  and  two  thousand  six 
hundred  feet  above  the  sea  level. 
The  scenery  is  extremely  beautiful, 
perhaps  unsurpassed  in  the  Holy 
Land.  Streamlets  gush  from  the 
mountain  side  along  your  winding 
path.  The  people  boast  of  eighty 
springs  of  water  in  and  around  the 
city.  Olive-yards  enrich  the  land- 
scape, and  the  rich  valley  spreading 
to  the  east  and  west  from  this  ridge 
connecting  Gerizim  with  Ebal,  and 
the  city  occupying  this  ridge,  or 
saddle,  in  the  narrow  gorge  not 
more  than  five  hundred  yards  across 
at  the  base  of  the  mountains,  is  al- 
together most  picturesque.  An  im- 
mense ruin  of  large  bevelled  stones 
crowns  the  summit  of  Gerizim,  which 
some  have  thought  to  be  the  ruin  of 
the  ancient  Samaritan  temple ;  but 
it  is  doubtless  more  modern — proba- 
bly dating  with  the  crusades.  The 
present  town  has  five  mosques,  two 
of  which,  according  to  a  united  tra- 
dition, were  originally  Christian 
churches.  And  here  the  few  Sa- 
maritans yet  making  their  head- 
quarters in  Shechem  offer  their  an- 
nual sacrifice  of  lambs  at  Passover 
time.  We  saw  the  man  who  recov- 
ered Bonar's  Bible  from  where  he  or 
McCheyne  dropped  it,  in  Jacob's 
well,  and  he  exulted  in  the  prospect 
that  the  sixty-eight  Samaritans  then 
left  would  soon  reach  seventy,  and 
then  he  said  they  would  be  the 
greatest  people  in  the  world.  Here 
they  show  a  very  ancient  copy  of  the 
Samaritan  Pentateuch  on  parch- 
ment leaves,  which  they  claim  to  be 
an  original.  In  the  New  Testament 
the  city  is  called  SycJiar,  "  a  city  of 
Samaria,"  John  5  :  5.  The  modern 
name,  "  Nablous,"  is  a  corruption  of 
the  Greek  name  "Neapolis,"  mean- 
ing "new  city."  The  name  Sychar 
some  take  to  be  a  name  of  reproach 
given  by  the  Jews  to  this  Samaritan 
town,  as  8hecher  means  a  lie.  But 
it  may  be  only  a  provincial  corrup- 
tion of  "  8hecliem."  At  the  farther 
gate  of  the  city  we  were  met  by  fif- 


teen lepers — one  with  his  nose  eaten 
off,  another  white  with  the  leprosy 
around  his  wrists.  They  proposed 
to  follow  us  to  our  place  of  encamp- 
ment outside  the  city,  and  demanded 
two  piastres  each  for  leaving  our 
company.  We  were  glad,  on  any 
terms,  to  get  rid  of  the  hideous  look- 
ing creatures.  T[  Unto  the  plain  of 
Moreh,  Deut.  11 :  30  ;  Judges  7:1. 
This  may  rather  read,  To  an  oak  of 
Moreh,  named  from  its  owner  or 
planter,  as  some  suppose  ;  or  an  oak 
of  instruction — or  an  eminent  oak. 
The  Sept. — the  lofty  oak.  This  last 
reading  is  allowable,  and  is  favored 
by  the  passage,  ch.  35  :  1-4,  where  is 
mention  of  "  the  oak  which  was  by 
Shechem,"  as  a  celebrated  oak  — 
probably  celebrated,  like  the  oak  that 
was  pointed  out  to  us  at  Mamre,  as 
Abram's  oak.  Tlie  oak  was  a  com- 
mon landmark,  from  its  great  growth 
and  durability.  ^  And  tlie  Canaaio- 
ite.  That  these  hostile  inhabitants 
occupied  the  land  at  the  time  of 
Abram's  entering  there,  is  ex- 
pressly mentioned,  for  this  fact  is 
important  for  the  sequel.  It  is  by 
no  means  implied  that  the  Canaan- 
ite  was  not  in  the  land  at  the  time 
of  Moses'  writing.  It  is  noted,  iij 
reference  to  Abram's  time,  to  shovl 
that  here  was  the  great  obstacle  t(  > 
his  occupancy,  and  the  great  chal 
lenge  to  his  faith,  that  though  it 
was  the  land  which  God  promised 
to  him,  yet  it  was  in  the  hands  of 
the  heathen,  who  would  violently 
dispute  his  possession  and  his  claim. 
"  The  difficulty  of  approach  to  the 
country  in  this  locality  accounts  for 
Abram  having  selected  it,  as  afford- 
ing a  particular  security  against 
sudden  invasions."  {Ritter)  Hence 
the  reference  here  to  the  Canaanites, 
against  whom  the  stranger  would  be 
most  anxious  to  be  secured.  The 
author  of  (Genesis  evinces  in  this 
clause  his  knowledge  of  the  Canaan- 
ites, and  presupposes  their  nature 
and  character  to  be  Known  in  such  | 

a  way  as  a  late  writer  could  not  do.  ' 

See  Num.  14 :  45. — See  Havernick. 
Note. — This  first  halting  place  ot 


B.  C.  2020.] 


CHAPTER  XII. 


220 


7  ™  And  the  Lord  appeared  unto  Abram,  and  said,  ^  Unto  thy 
seed  will  I  give  this  land  :  and  there  builded  he  an  «  altar  unto 
the  LoED,  who  appeared  unto  him. 

8  And  he  removed  from  thence  unto  a  mountain  on  the  east 
of  Beth-el,  and  pitched  his  tent,  having  Beth-el  on  the  west,  and 
Hai  on  the  east :  and  there  he  builded  an  altar  unto  the  Loed, 
and  P  called  upon  the  name  of  the  Loed. 

mch.  1T:1.    n  ch.  13:  15  ;  17  :  8  ;,  Ps.  105  :  9-11.     och.  13:4.    pch.  13:4. 


Abram  and  liis  household  in  the 
land  of  promise  was  "  the  city  of  Sa- 
maria, called  Sjchar,"  where  our 
Lord  sowed  the  early  seeds  of  His 
gospel  doctrine  in  His  conversation 
with  the  Samaritan  woman,  John 
4:5;  arid  it  was  the  same  place  at 
which  Philip  first  preached,  in  the 
transition  of  the  Christian  church 
from  Jerusalem  to  the  ends  of  the 
earth,  Acts  7 :  5,  where  it  should  be 
rendered,  "  a  city  of  Samaria  " — the 
phrase  being  the  very  same  in  the 
Greek  as  in  John  4  :  5. 

7.  Here  God  fulfils  to  Abram  His 
promise  at  the  outstart — to  show  to 
him  the  land,  (vs.  1.)  "Jehovah 
appeared."  Here  this  phrase  first 
occurs.  We  know  not  in  what  way 
God  manifested  Himself  to  the  pa- 
triarch on  this  occasion.  It  was 
sometimes  done  by  a  vision,  and 
sometimes  by  a  dream.  It  was  in  a 
way  suitable  to  the  Divine  nature, 
and  to  the  object  in  \-iew.  He  re- 
vealed Himself  to  the  consciousness 
of  Abram,  so  as  that  he  felt  himself 
to  be  addressed  by  God,  whether 
there  was  any  audible  voice  or  not. 
God  can  act  with  or  without  means, 
as  He  pleases.  *[  Unto  thy  seed. 
This  promise  was  to  be  fulfilled  to 
the  posterity  of  Abram,  and  not  in 
his  own  day.  This  was  the  trial  of 
his  faith.  Yet  here  was  the  pre- 
ciousness  of  the  household  covenant, 
looking  to  the  establishment  of  his 
family  in  the  land.  "  This  land"  it 
is,  and  not  another,  which  is  the 
land  of  promise.  Abram  is  thus  no- 
tified that  he  has  arrived  upon  the 
soil  to  which  God  had  called  him  to 
remove.    %  And  there  he  builded  an 


altar — in  token  of  his  faith  and  grati- 
tude, publicly  accepting  thus  God's 
grant  to  him,  and  openly  taking 
possession  of  it  in  the  name  of  his 
covenant  God  —  at  least  planting 
here  an  altar  to  God,  as  a  token  of 
the  proprietorship  and  tenure  of  the 
soil.  Shechem  became  one  of  the 
cities  of  the  refuge  under  the  law, 
Josh.  21  :  20,  21 ;  "and  here  also  the 
law  was  renewedly  proclaimed  with 
blessings  from  Gerizim,  and  curses 
from  Ebal,  Deut.  27  :  12  ;  Josh.  8 :  33- 
35.  Here  also  Joshua  assembled 
the  people  before  his  death,  and 
counselled  them.  Josh.  24 : 1,  25. 
The  position  wa-s  eminently  fit  for  a 
religious  centre ;  and  besides  this, 
these  patriarchal  associations  would 
give  sanctity  to  the  place. 

8.  East  of  Bethel.  Bethel  is  now 
known  as  Beitun,  six  hours  and  a 
half  from  Nablous,  on-  the  road  to 
Jerusalem.  It  stands  on  a  hill, 
where  are  ruins  of  a  town.  The 
name  means  "  hoiise  of  God."  The 
origin  of  the  name  is  in  doubt.  It 
would  seem  to  have  been  already 
the  name  of  the  place  before  Abram's 
arrival,  though  some  suppose  it  is 
here  given  by  the  historian  as  the 
name  by  which  the  place  was  after- 
wards known.  From  ch.  28  :  19  Ja 
cob  seems  to  have  given  the  name 
to  the  spot  at  the  time  of  his  vision. 
The  particular  spot  where  that  vis- 
ion occurred  was  thus  distinguished 
from  the  name  of  the  city  which 
"  was  called  Luz  at  the  first."  It  may 
have  had  this  name  before  Abram's 
time,  as  a  trace  of  early  piety  in  the 
land.  And  so  again  it  is  re-named 
"  Bethel "  on  the  o^'casion  of  the  Di 


830 


GENESIS. 


[B.  C.  2017. 


0  And  Abram  journeyed,  q  going  on  still  toward  the  south. 
10  ^  And  there  was  ^  a  Aimine  iu  the  land:  and  Abrara  ^  went 


down  into  Egypt  to  sojourn  there ;  for  the  famin 
in  the  land. 


e  v:as  •-  Q:rievous 


q  ch.  13  :  3.     r  ch.  26 :  1.     s  Ps.  105  :  13.     t  ch.  43  :  1. 


vine  blessing  received  by  Jacob  when 
returning  from  Padan-Aram,  (ch. 
85  :  14, 15.)  The  historian,  in  the  pas- 
sage before  us,  explains  the  locality 
by  names  existing  in  his  time,  as  if 
he  had  said  "  unto  the  mountain  east- 
ward of  what  is  now  known  as 
Bethel."  Jacob  may  have  so  named 
it,  in  c6mmemoration  also  of  the 
fact  that  Abram  had  halted  here, 
and  had  built  an  altar  to  God.  The 
"  house  of  God  "  is  a  fitting  title  for 
any  such  consecrated  locality,  hal- 
lowed by  the  Divine  presence.  And 
so  we  call  the  sanctuary  by  the  same 
name,  *^  Rai ;  lit.,  the  Ai.  The 
place  is  named  Ai,  which  means  a 
heap  of  ruins ;  and  the  "  H"  is  pre- 
fixed, as  the  Hebrew  article,  "the." 
It  was  a  royal  city  of  Canaan. 
"The  men  of  Bethel  and  Ai  are 
spoken  of,"  Ez.  2:28.  It  was  the 
second  city  taken  by  Israel  after  the 
passage  of  the  Jordan,  and  was  ut- 
terly destroyed.  Josh.  7  :  3,  4,  5,  etc. 
It  is  now  knpwn  as  Tel  er  Byjmeh — 
the  mount  of  the  heap.  ^  Builded 
an  altar.  Here  is  a  public  profes- 
sion of  the  patriarch's  faith  and 
piety.  As  in  the  family  of  Adam 
after  Enos'  birth,  (ch.  4 :  28,)  the 
practice  is  kept  up  of  public  wor- 
ship, calling  upon  the  name  of  the 
Lord,  recognizing  His  covenant  love, 
and  invoking  His  blessing.  See  ch. 
13 :  4,  18.  He  calls  upon  the  Divine 
name  as  "  Jehodah,"  acknowledging 
the  redemptive  character  and  claims 
of  God  before  his  household.  As 
yet  he  was  only  a  sojourner  in  the 
land,  moving  from  place  to  place, 
under  the  Divine  direction,  towards 
the  south.  But  hither  he  returned, 
after  his  temporary  exile  in  Egypt, 
on  account  of  the  famine,  ch.  13 :  3, 
4,  to  the  place  of  his  tent  and  the 


altar.  Though  nothing  is  here 
stated  of  sacrificial  offering,  yet  the 
building  of  an  altar  fairly  implies 
this. 

9.  Abram  had  not  yet  taken  up 
his  fixed  abode  in  the  land.  He 
was  moving  from  place  to  place  with 
his  flocks,  and  surveying  the  coun 
try.  Lit.,  He  ^pulled  up  (his  tent) 
going  and  pulling  up  southioard. 
According  to  the  customs  of  no- 
madic life,  he  pitched  his  tents  from 
point  to  point,  as  the  cattle  needed 
change  of  pasture,  or  on  other  ac- 
counts, but  mainly  in  a  southerly 
direction,  perhaps  determined  by  the 
season.  Paul  notices  the  fact  — 
"  dwelling  in  tents  with  Isaac  and 
Jacob,  (Heb.  11 :  10.) 

§  32.  Famine— Abram  in  Egypt— 
S.^RAi  AND  Pharaoh.  Ch.  12 :  10- 

20. 

10.  J.  famine.  Here  the  patriarch 
meets  a  sore  trial  of  his  faith.  A 
stranger  in  a  strange  land,  having 
removed  from  his  comfortable  home 
and  loving  kindred,  he  finds  himself 
in  the  midst  of  famine,  and  in  dan- 
ger of  starvation.  No  corn  trade  as 
yet  existed  between  these  countries. 
He  therefore  determined  to  leave  the 
land  of  promise  for  the  land  of 
Egypt,  lest  he  might  perish  of  want. 
We  do  not  read  of  any  Divine  di- 
rection authorizing  him  to  go,  and 
it  would  seem  to  have  been  at  the 
dictate  of  unbelief  rather  than  of 
faith.  And  this  may  have  led  to 
his  further  troubles  in  the  same  di 
rection,  where  he  resorted  to  a  car- 
nal device  to  shield  himself  from 
the  danger  of  losing  his  wife. 
•^  Went  down  into  Egypt.  Egypt 
being  annually  watered  by  the  over 


B  C.  2017.]  CHAPTER  XII  231 

11  And  it  came  to  pass,  when  he  was  come  near  to  enter  into 
Egypt,  that  he  said  unto  Sarai  his  wife,  Behold  now,  I  know  that 
thou  art  "  a  fair  woman  to  look  upon : 

12  Therefore  it  shall  come  to  pass,  when  the  Egyptians  shall 
see  thee,  that  they  shall  say.  This  is  his  wife :  and  they  ^  will 
kill  me,  but  they  will  save  thee  alive. 

u  vs.  14 ;  ch.  26 :  7.     w  ch.  20 :  11  ;  26  :  T. 


flow  of  the  Nile,  and  not  depending 
on  rains  for  the  crops,  was  the  great 
grain-growing  region,  and  corn 
could  be  found  there  when  famine 
prevailed  in  the  adjoining  country, 
ch.  43  : 1, 2.  1  To  sojourn  there.  His 
object  was  to  dwell  in  Egypt  tem- 
porarily, and  only  so  long  as  the 
famine  prevailed,  intending  to  re- 
turn after  that  to  the  land  of  prom- 
ise. ^  Was  grievous.  Vulg.  and 
Sept.  read,  prevailed.  How  deso- 
late and  distressed  were  these  new 
circumstances  of  the  patriarch.  How 
full  of  anxieties  and  apprehensions 
lest  he  and  his  household  should 
perish  of  starvation.  But  the  Jeho- 
vah who  has  led  him  out  from  his 
own  land  and  kindred,  will  not 
leave  him  to  die  of  want. 

11.  Escaping  one  trouble  he  falls 
into  another.  The  temptation  of 
Satan  in  the  wilderness  was  prac- 
tised upon  the  patriarch,  as  it  was 
afterward  upon  the  Messiah  himself 
— taking  advantage  of  his  hunger. 
Did  he  forget  that  "man  shall  not 
live  by  bread  alone,  but  by  every 
word  of  God?"  Alas,  Egypt  was 
not  the  land  that  his  covenant  God 
had  showed  him  ;  and  God,  his  God, 
could  command  the  stones  of  Judea, 
and  they  would  become  bread. 
Now,  therefore,  as  he  started  on  his 
own  counsel,  he  is  cast  upon  his 
own  further  device.  Plainly  he  is 
in  perplexity,  and  feels  that  he  is 
not  under  the  same  guardianship, 
nor  travelling  by  the  same  Divine 
warrant  as  before.  How  much  bet- 
ter to  trust  in  God  than  to  lean  to 
our  own  understanding.  How  se- 
cure Abram  might  have  been  under 
the  Divine  guaranty  and  guidance, 
that  aU  that  he  needed  would  be 


supplied  to  him  in  the  land  of  prom- 
ise. ^  A  fair  looman.  Sept.,  Of 
fair  countenance;  lit.,  beautiful  of 
aspect,  1  Sam.  17 :  42.  The  term 
signifies  brightness,  and  refers  prob- 
ably to  a  fair,  clear  complexion. 
Though  she  was  now  sixty-five 
years  old,  yet  this  was  only  as  about 
twenty-five  or  •  thirty  in  our  day ; 
and  she  had  not  had  even  the  com- 
mon hardships  of  married  life  ;  and 
besides,  she  was  of  a  character 
which  would  shine  out  in  the  coun- 
tenance, full  of  energy  and  vivacity. 
Sarah's  beauty  was  now  the  ground 
of  Abram's  fear  among  such  stran- 
gers as  the  Egyptians,  speaking  a 
different  tongue,  and  having  a  pow- 
erful, despotic  monarch. 

12.  Abram's  fear  was  that  he 
should  lose  his  life  on  account  of  his 
wife's  attractions ;  that  the  Egyp- 
tians would  put  him  out  of  the  way 
in  order  to  secure  her.  His  appre- 
hensions were  not  wholly  ground- 
less, as  the  result  proved.  How  he 
came  to  have  this  special  fear  arous- 
ed as  he  approached  the  country 
does' not  apuear.  but  we  may  sup- 
pose that  he  saw  much  of  these 
loose  habits  among  the  border  peo- 
ple, indicating  to  him  what  might 
be  expected  as  he  advanced  into  the 
land.  His  carnal  policy  proves  weak- 
ness. He  judged  that  if  they  foimd 
that  Sarah  was  bound  to  him  as  a 
wife,  he  might  lose  his  life  on  her 
account,  but  that  if  they  should  re- 
gard her  as  only  his  sister,  the 
worst  that  could  happen  would  be 
her  disgrace  and  removal  from  him, 
without  sacrificing  himself.  Thia 
was  unmanly  and  cruel — ^it  was  in 
the  spirit  of  unbelief  and  worldly 
policy  —  unworthy  of  one  who  had 


232 


GENESIS. 


[B.  C.  2017 


13  ^  Say,  I  pray  thee,  thou  art  my  sister  :  that  it  may  be  weli 
with  me  for  thy  sake ;  and  my  soul  shall  live  because  of  thee. 


:7., 


BO  specially  cast  himself  upon  the 
Divine  care  in  leaving  his  country 
and  kindred  to  follow  where  God 
led.  Yet  it  should  be  said,  on  his 
part,  that  he  might  have  more  spe- 
cially valued  his  life,  as  having  the 
promises  of  a  Messiah  connected  so 
with  his  person — himself  the  chan- 
nel and  conveyancer  of  blessings  to 
mankind.  His  judgment  was  found- 
ed on  the  idea  xhat  though  the  kir.~ 
would  feel  free  (according  to  the 
custom  of  the  land)  to  take  an  un- 
married woman,  he  would  have  no 
other  resort,  upon  finding  her  to  be 
married,  than  to  take  the  life  of  her 
husband;  and  that  he  would  not 
scruple  to  do  this.  He  explains  his 
feeling  in  a  similar  peril,  ch.  20  :  11, 
"I  said.  Surely  the  fear  of  God  is 
not  in  this  place,  and  they  will  slay 
me  for  my  wife's  sake."  Alas,  it  is 
notorious  that  unbridled  lust  does 
not  stop  at  murder  to  gratify  its 
passions.  Pharaoh  blames  Abram 
for  leading  him  astray  by  this  device. 

Note. — It  is  here  that  Egypt  is 
first  brought  into  view  in  its  rela- 
tion to  the  land  of  promise.  And 
"there  is  here  a  foreshadowing  of 
the  relation  which  it  will  afterwards 
sustain  to  Abram's  descendants. 
The  same  necessity  conducts  both 
him  and  them  to  Egypt.  They 
both  encounter  similar  dangers  in 
that  land  —  the  same  mighty  arm 
delivers  both,  and  leads  them  back 
enriched  with  the  treasures  of  that 
wealthy  country." — Kurtz. 

13.  Say,  I  pray  tliee.  This  is 
Abram's  device  for  self-security.  He 
would  have  her  tell  the  trvith  only 
in  part.  It  is  plain  that  by  so  do- 
ing the  impression  sought  to  be  con- 
veyed would  be  different  from  that 
which  the  plain,  unflinching  truth 
would  have  given.  The  question 
arises  whether  we  are  bound  in  such 
circumstances  to  reveal  every  thing, 
«\  eu  to  our  damage,  when  it  is  not 


positively  called  for.  If  he  was 
asked  whether  she  was  his  wife,  and 
replied.  No,  she  is  only  my  sister, 
there  could  be  no  doubt  of  the  falsi- 
ty. But  this  does  not  appear.  Pha- 
raoh blames  him  that  he  did  not  tell 
him  the  whole  truth,  but  that  he 
conveyed  a  wrong  impression,  which 
might  have  led  to  the  worst  results. 
And  doubtless  there  was  in  it — from 
(31T1-  "[vjaw  Tpiitament  point  of  view — 
the  element  of  untruth,  in  the  inten- 
tion to  deceive  by  the  concealment. 
Some  allowance  must  be  made  for  the 
partial  light  of  that  time  in  cases  Ox 
casuistry.  See,  also,  the  case  of 
Moses,  Exod.  3  :  18,  and  of  David,  1 
Sam.  29  : 1-7.  Paul  had  surely  a 
right  to  dwell  upon  the  fact  that  he 
was  a  Pharisee,  as  an  expedient  to 
conciliate  his  audience.  It  was  only 
making  the  best  use,  for  that  occa- 
sion, of  what  was  the  truth  in  his 
case.  And  he  was  under  no  obliga- 
tion to  reveal  to  them,  then  and  there, 
other  facts  that  he  knew  would  be 
offensive  and  detrimental,  ( Acts 
23  :  6.)  It  may  fairly  be  laid  down 
that  a  lie  is  never  justifiable — and 
that  a  half-truth  seldom,  if  ever,  ac- 
complishes any  good  result.  The 
truest,  safest,  and  best  course  is  to 
trust  in  God  rather  than  in  a  shrewd 
worldly  policy,  and  cunning  diploma- 
cy.   \  My  soul — mysdf—my  person. 

Observe.  —  ( 1. )  Pharaoh  blames 
Abram,  not  as  saying  that  Sarah 
was  not  his  wife,  but  for  not  telling 
him  that  she  was — and  for  saying 
that  she  was  his  sister — thus  convey- 
ing the  impression  that  she  was 
nothing  more. 

(2.)  Abram  pleads  in  his  vindica- 
tion in  after,  similar,  circumstances 
that  he  told  the  truth,  only  not  the 
whole  truth,  (ch.  20  :  12,  etc.) 

(3.)  Concealment  and  equivocation 
with  intent  to  deceive  can  never  be 
justified,  especially  in  tlie  light  of 
this  gospel  time 


B  C.  2017.] 


CHAPTER  XII. 


233 


14  ^  And  it  came  to  pass,  that  when  Abram  was  come  into 
Egypt,  the  Egyptians  y  beheld  the  woman  that  she  vms  very  fair. 

15  The  princes  also  of  Pharaoh  saw  her  and  commended  her 
before  Pharaoh :  and  the  woman  was  ^  taken  into  Pharaoh's 
house. 

16  And  he  ^  entreated  Abram  well  for  her  sake  :  and  he  had 
sheep,  and  oxen,  and  he-asses,  and  men-servants,  and  maid-sei'- 
vants,  and  she-asses,  and  camels. 

17  And  the  Lord  ^  plagued  Pharaoh  and  his  house  with  great 
plagues  because  of  Sarai,  Abram's  Avife. 


V  ch.  39  :  7  ;  Matt.  5  :  28. 
105  :  14 ;  Heb  13  :  4. 


z  ch.  20 


a  ch.  20  :  14.    b  ch.  20  ;  IS  ;   1  Chron.  16  :  21 ;    Pa. 


(4.)  All  this  shifting  and  shuffling 
resulted  from  unbelief— not  waiting 
"ox  the  Divine  direction  to  leave  the 
land  of  promise — and  doubting  God's 
ability  to  spread  a  table  in  the  wil- 
derness. This  was  also  the  fault  of 
his  descendants,  (Num.  11 :  14.) 

14.  Abram's  fears  were  realized  at 
once,  so  far  as  the  admiration  of  the 
people  for  Sarah's  beauty  was  con- 
cerned. 

15.  Doubtless  Abram  had  feared, 
especially  those  in  authority,  know- 
ing the  despotism  of  an  Oriental 
court.  And  here  it  came  to  pass  as 
he  feared.  The  princes — courtiers — 
of  Pharaoh  saw  her,  and  praised  her 
to  Pharaoh.  This  fact  is  strikingly 
in  accordance  with  the  manner  of 
the  Egyptian  court,  and  shows  the 
author's  knowledge  of  Egyptian  cus- 
toms. The  formalities  were  most 
strict  and  rigorous.  "  No  slave  durst 
approach  the  consecrated  priestly 
person  of  the  Pharaohs,  but  the  court 
and  the  royal  suit  consisted  of  the 
sons  of  the  principal  priests." — Diod. 
Sic.,1,  70.  They  extolled  her  beauty 
that  so  they  might  minister  to  the 
indulgence  of  the  king,  and  shew 
their  interest  in  his  carnal  gratifica- 
tion. And  upon  such  representa- 
tions of  her  charms  the  icoman  icas 
taken,  to  Pharaoh's  house.  The 
Sept.  reads,  And  they  led  her  unto 
the  house  of  Pharaoh.  How  bitterly 
Abram  must  now  have  bewailed  the 
complications  into  which  he  had 
brought  himself.     True,  his  object 


was  so  far  accomplished  as  that  his 
life  was  spared ;  but  what  a  life 
when  bereft  now  of  his  wife  and 
made  to  think  only  of  the  threatened 
disgrace  and  ruin  which  stared  her 
and  himself  in  the  face !  How  must 
he  have  grieved  to  see  her  led  away 
from  him  to  the  harem  of  the  Egypt- 
ian monarch,  from  whose  iron  will 
he  had  no  appeal ! 

16.  Entreated  Abram  icell.  Lit., 
And  he  did  good  to  Abram  for  her 
sake.  What  followed  seems  to  be  a 
recital  of  these  material  benefits 
which  fell  to  his  lot  by  this  means. 
\  And  he  had.  Lit..  And  there  were 
to  him — there  came  (or,  became,)  to 
him.  When  Abram  arrived  there 
Egypt  was  under  the  rule  of  the 
shepherd  kings,  whose  government 
had  its  capital  in  the  Delta,  or 
northerly  portion,  where  he  entered. 
These  presents  are  such  as  one  pas- 
toral chief  would  present  to  another, 
It  is  plain  that  only  such  presents 
must  have  been  made  to  Abram  as 
were  particularly  valuable  to  him  as 
a  nomade."  Mules  and  camels  ap- 
pear on  the  ancient  monuments  of 
Egypt.  But  all  these  princely  gifts 
could  not  appease  the  honest  grief  of 
such  an  one  as  Abram  for  the  shame- 
ful removal  from  him  of  his  beloved 
Sarah.  And  the  presents  he  durst 
not  refuse,  lest  he  perish. 

17.  Though  God's  servant  acted 
so  unworthily  of  his  antecedents 
and  his  mission,  yet  the  Divine  faith- 
fulness here  interposes  to  rescue  hirii 


234 


GENESIS. 


[B.  C.  20Vt 


18  And  Pharaoli  called  Abram,  and  said,  ^  What  is  this  thai 
thou  hast  done  unto  me  ?  why  didst  thou  not  tell  me  that  she 
was  thy  wife  ? 

19  Why  saidst  thou,  She  is  my  sister?  so  I  might  have  taken 
her  to  me  to  wife :  now  therefore  behold  thy  wife,  take  Aer,  and 
go  thy  way. 

20  '^  And  Pharaoh  commanded  his  men  concerning  him :  and 
they  sent  him  away,  and  his  wife,  and  all  that  he  had. 


cch.  20:9;  26:10.    d  Prov.  21  : 1. 


from  tke  impending  ruin  wMch  lie 
was  bringing  on  himself.  Jehovah 
plagued  Pharaoh  and  Ms  house.  Heb., 
Beat  Mm  with  great  blows.  How 
tliis  infliction  was  visited  upon 
Pbaraoli  we  do  not  know.  The 
Lord  doubtless  showed  his  displeas- 
ure, and  taught  Pharaoh  that  he 
was  guilty  in  thus  taking  to  himself 
the  woman,  whether  wife  or  sister, 
at  his  own  arbitrary  will.  Just 
as  afterwards  the  court  of  Egypt 
was  visited  with  sore  plagues  from 
God  because  of  their  oppression  of 
Abram's  descendants,  until  the  stub- 
born despot  was  constrained  to  let 
them  go,  in  part,  so  here,  on  the 
Bame  principle.  God  has  agents  and 
modes  for  bringing  men  to  a  convic- 
tion of  their  sin,  and  Pharaoh  was 
made  to  feel  that  he  was  in  the 
wrong,  in  retaining  Sarah.  Doubt- 
less Abram  made  himself  known  as 
ft  worshipper  of  the  true  God,  and 
God  was  caring  for  him,  though  far 
away  from  his  home,  and  though 
wandering  beyond  the  land  where 
He  had  led  him.  ^  And  Ids  house. 
God  builds  up  His  church  by  house- 
holds of  the  good,  and  so,  also.  He 
breaks  down  the  families  of  the 
wicked.  "He  visiteth  the  iniquity 
of  the  fathers  upon  the  children  unto 
the  third  and  fourth  generation  of 
them  that  hate  Him,  and  sheweth 
mercy  unto  thousands  (families)  of 
them  that  love  him  and  keep  his 
commandments,"  (Exodus  20  :  6.) 
The  court  and  household  of  Pharaoh 
were  also  incplicated  with  him  in  the 
gin.  And  ths  habitation  of  the  wick- 
ed shall  not  prosper. 


!  18.  Pharaoh  here  upbraids  Abram 
for  his  keeping  back  the  truth  in  re- 
gard to  Sarah's  relations,  and  he  de- 
clares it  to  be  an  injury  done  to  him 
that  he  had  not  told  him  that  Sarah 
was  his  wife.  He  does  not  charge 
Abram  with  having  told  a  falsehood 
— only  that  he  had  not  told  him  the 
whole  truth,  and  he  claims  that  he 
ought  to  have  told  him  this  impor- 
tant fact,  that  she  was  his  wife — that 
in  the  circumstances  he  had  a  right 
to  know  it. 

19.  The  complaint  of  Pharaoh  sets 
forth  the  case  in  its  true  light,  and 
shows  the  point  of  the  wrong  in 
Abram's  prevarication.  *[[  Why  saidst 
thou,  She  is  my  sister  f  And  this 
was  precisely  pointing  to  the  wrong 
of  Abram's  device.  The  following 
clause  reveals  the  peril  into  which 
she  had  been  brought  by  the  very 
means  taken  by  Abram.  ^  So  1 
might.  Lit.,  And  J^  took.  In  the 
Hebrew  such  a  dependent  clause 
often  carries  with  it  the  contingency 
based  on  the  foregoing  statement. 
"And  I  took"  would  only  express 
the  danger  he  was  in  of  so  taking 
her,  as  though  it  were  most  immi- 
nent.  It  would  hence  appear  that 
he  did  not  actually  take  her  to  wife. 
The  ceremonies  of  Oriental  nuptials 
require  some  time,  and,  in  the  inter- 
val, it  would  seem,  God  plagued 
Pharaoh.  Pharaoh's  conduct  has 
the  appearance  of  frankness  and  lion, 
orable  dealing.  But  his  loose  prin- 
ciples cannot  be  justified. 

20.  Pharaoh  now  gives  command 
ment  to  his  men — his  servants — offi 
cials — who  could  be  charged  with 


B.  C.  2017.] 


CHAPTER  XIII. 


235 


A 


CHAPTER    XIII. 

ND  Abrara  went  np  out  of  Egypt,  he,  and  his  wife,  and  all 

that  he  had,  and  Lot  with  him,  ^  into  the  south. 
2  ^  And  Abram  ^cas  very  rich  in  cattle,  in  silver,  and  in  gold. 


a  ch.  12  :  9.    b  ch.  24  :  35  ;  Ps.  112 


Prov.  10 :  22. 


this  business.  ^  And  they  sent  Mm 
away.  The  Sept.  reads,  To  send  Jiim 
away— SiS  though  this  was  what  the 
men  were  commanded  to  do — to  send 
forth  Abram  and  his  household  from 
the  country.  The  term  implies  an 
honorable  escort,  for  his  safe  depart- 
ure from  Egypt  with  a^Z  that  he  had 
— cattle,  goods,  etc.,  (vs.  16.)  Thus 
Abram,  by  a  strange  discipline,  is 
brought  back  to  the  land  of  prom- 
ise, reprovea  for  thus  hastily  leaving 
the  land  that  God  shewed  him,  in 
order  to  escape  famine,  and  for  for- 
saking his  confidence  in  God  by  re- 
sorting to  worldly  policy  for  his  pro- 
tection in  danger.  Thus  God  reclaims 
His  own  people  from  their  wander- 
ings, and  does  it  through  sore  trials 
and  severe  discipline,  bringing  them 
back  to  the  goodly  land  of  His  prom- 
ise and  their  inheritance — taught 
that  the  only  safety  is  to  follow 
where  God  leads,  and  fully  to  trust 
in  Him  for  ourselves  and  our  house- 
holds. 

CHAPTER  XIII. 

§  33.  Return  tq  Canaan — Abram 
AND  Lot  Separate  —  Siddim  — 
Mamre.    Ch.  13. 

In  Egypt  the  church — the  chosen 
people — was  introduced  to  the  icorld. 
Egypt  was  to  xVbram,  to  the  Jewish 
people  also,  to  the  whole  course  of 
the  Old  Testament,  what  the  world, 
with  all  its  interests  and  pursuits 
and  enjoyments,  is  to  us.  But  while 
Egypt,  with  its  pride  of  Avealth  and 
art  and  power,  its  temples  and  pyra- 
mids, is  almost  forgotten,  the  name 
of  the  shepherd  patriarch  lives. 
How  long  Abram  remained  in  Egypt 
at  this  time  does  not  appear.     He 


went  thither  for  a  temporary  pur- 
pose, and  returned  even  sooner,  as 
would  seem,  than  he  had  intended, 
ch.  29 :  12.  Egypt  is  a  type  of  the 
world-kingdom,  abounding  in  wealth 
and  power,  offering  temptations  to  a 
mere  carnal  sense.  But  Abram  had 
encountered  its  worldlmess  and 
pride,  and  had  been  in  danger  of 
losing  his  personal  and  domestic 
peace,  and  was  glad,  doubtless,  to 
escape  from  the  land,  and  get  once 
more  within  the  boundaries  of  thf» 
land  of  promise.  ^  Went  up.  Th 
direction  of  Jerusalem  was  upwara 
from  every  quarter,  in  the  Jewish 
phraseology.  Besides,  the  south  of 
Judea  was  hill  country,  and  it  was 
upward  in  reference  to  the  low,  des- 
ert plains  of  the  Egyptian  territory. 
•^  Lot  tcith  him.  We  hei'e  find  that 
Lot,  who  came  with  him  into  Pal- 
estine, had  accompanied  him  into 
Egypt,  and  now  returns  with  him. 
His  connexion  with  him  was  that  of 
natural  kindred.  It  will  soon  ax)- 
pear  that  Lot,  by  the  increase  of  his 
estate,  has  separate  interests,  and 
that  it  is  in  the  plan  of  God  to  dis- 
connect Abram,  His  chosen  friend, 
from  all  others  outside  his  ov/n  im- 
mediate household,  with  whom  He 
was  to  covenant.  ^  Into  the  south  ; 
lit.,  toicards  the  south.  This  is  not 
the  south  of  Egypt,  for  he  went  up 
out  of  Egypt,  but  towards  the  coun- 
try called  the  south  —  the  south 
country  of  Palestine,  known  as  such 
before  the  time  of  Abram.  See  Josh. 
10:40;  11:16.  The  8ept.  reads. 
Unto  the  Desert  —  pointing  to  the 
same  region,  which  is  skirted  by  the 
Idumean  desert.  The  same  term  is 
used  here  as  in  ch.  12  :  9.  Hither  he 
had  come  at  first, 
2.   Very  Hch ;  lit.  weighty  exceecL 


236 


GENESIS. 


[B.C.  2017 


3  And  he  went  on  his  journey  ^  from  the  south  even  to  Beth- 
el, unto  the  place  where  his  tent  had  been  at  the  beginning,  be- 
tween Beth-el  and  Ilai ; 

4  Unto  the  ^  place  of  the  altar,  which  he  had  made  there  at 
the  first :  and  there  Abram  ^  called  on  the  name  of  the  Lord. 


c  ch.  21 :  8,  9.     d  ch.  12  :  7,  8.     e  Ps.  116  :  17. 


ingl't/.  Having  amassed  great  riches. 
He  was  a  chief,  or  sheikh,  of  a  tribe  of 
his  attendants  and  dependents.  His 
wealth  is  mentioned  here  in  proof  of 
God's  blessing  upon  him,  according 
to  the  promise — enriching  his  tem- 
poral estate.  Oriental  chiefs  had 
their  riches  chiefly  in  flocks.  Abram 
may  have  acquired  his  silver  and  gold 
in  Egypt  by  trading  with  the  people. 
Sheep  and  camels,  oxen  and  asses 
constituted  the  wealth  of  Job  (Job. 
1 :  3,)  who  belonged  to  the  time  of 
Moses ;  and  these  are  given  as  the 
items  of  Abram's  wealth  when  he 
went  down  into  Egypt,  ch.  12 :  16. 
The  precious  metals  had  been  added, 
no  doubt,  by  sales  of  animals,  and 
their  products  of  milk,  butter,  cheese, 
etc.,  to  the  people. 

3.  On  Ms  journey,  etc.  And  he 
went  according  to  his  remomngs — 
that  is,  pitching  his  tents,  and  strik- 
ing them,  and  going  on  from  place 
to  place — "  sojourning  " — "  dwelling 
in  tents."  The  Sept.  reads.  He  went 
whence  he  came.  The  Vulg.,  He  re- 
turned ty  the  way  whence  he  came. 
1"  Unto  'the  place,  ch.  12 :  8.  The 
narrative  is  careful  to  mention  that 
he  went  directly  to  Bethel,  where 
he  had  at  the  beginning  pitched  his 
tent  and  builded  an  altar  to  God, 
(vs.  4.)  His  heart,  doubtless,  yearn- 
ed for  his  first  love  in  that  land  of 
promise,  and  he  longed  to  get  back 
to  the  sweet  memorial  places,  where 
he  had  indeed  met  God.  ^  Between 
Bethel  and  Hai.  Stanley  well  de- 
scribes this  point  as  "  a  conspicuous 
hill,  its  topmost  summit  resting  on 
the  rocky  slopes  below,  and  distin- 
guished by  its  olive  groves,  oflfering 
a  natural  base  for  the  altar,  and  a 
fitting  shade  for  the  tent  of  the  pa- 
triarcJi.' 


4.  Tent  and  altar  were  now  in  his 
mind  as  he  had  enjoyed  them  at 
first.  We  remember  our  sweet 
home  and  our  sweet  church  after 
we  have  roamed  in  a  land  of  exile. 
We  yearn  to  get  back  to  where  we 
have  enjoyed  the  dear  circle  of  our 
family,  and  that  of  our  Christian 
brethren — where  we  have  lived,  and 
where  we  have  worshipped.  Be- 
cause it  was  Bethel,  he  loved  it, 
even  as  the  house  of  Ood,  Ps.  84 : 1, 2. 
Shechem  had  been  the  place  of  his 
altar  at  the  very  first.  But  as  to  the 
spot  between  Bethel  and  Hai,  and 
the  altar  erected  there,  the  same 
phrase  is  used  as  here,  "  He  called 
upon  the  name  of  the  Lord,"  see 
ch.  12 : 7,  8,  which  may  express  a 
more  formal  and  public  worship. 
Or  he  may  have  reached  Shechem,  a 
few  miles  further  on,  at  tliis  time. 
^  Called.  This  phrase  refers  to  the 
pious  invocation  of  God,  as  "the 
Lord" — Jehovah.  Here,  on  the  sa- 
cred spot  so  endeared  to  him  by  his 
earliest  memories  of  God's  covenant 
promise  fulfilled,  in  showing  him 
the  land  of  promise,  the  patriarch 
reestablishes  public  woi*ship.  It  is 
the  sanctuary  of  God,  on  God's  own 
land,  where  He  had  already  first  re- 
vealed Himself  to  him  on  the  cove- 
nant soil.  Doubtless,  "  he  felt  a 
strong  desire  to  reanimate  his  faith 
and  piety  amidst  the  scenes  of  his 
former  worship — it  might  be  to  ex- 
press humility  and  i^enitence  for  his 
misconduct  in  Egypt,  or  thankful- 
ness for  deliverance  from  perils — to 
embrace  the  first  opportunity,  on  re- 
turning to  Canaan,  of  leading  hi3 
family  to  renew  allegiance  to  God, 
and  to  offer  the  typical  sacrifices 
which  pointed  to  the  blessings  of 
the  promise." — Jamieson. 


B.  C  2017.] 


CHAPTER  Xin. 


237 


5  %  And  Lot  also,  which  went  with  Abram,  had  flocks,  and 
herds,  and  tents. 

6  And  ^the  land  was  not  able  to  bear  them,  that  they  might 
dwell  together :  for  their  substance  was  great,  so  that  they  could 
not  dwell  together. 

7  And  there  wa.s  S  a  strife  between  the  herdmen  of  Abram's 
cattle  and  the  herdmen  of  Lot's  cattle:  ^  and  the  Canaauite  and 
the  Perizzite  dwelt  then  in  the  land. 

fch.  36:7.    g  ch.  26  :  20.    h  ch.  12  :  6. 


5.  And  Lot  also.  Abram's  char- 
acter is  now  to  sliine  in  his  noble, 
honorable  dealing  witli  his  relative, 
the  companion  of  his  journey.  Lit,, 
To  Lot,  also,  iclio  went  mth  Ahram, 
there  were  flocks,  etc.  This  may  be 
mentioned  here  to  show  how  those 
who  cast  in  their  temporal  lot  with 
Abram,  God's  friend,  were  blessed 
for  his  sake.  The  blessing  upon 
Abram  overran  and  flowed  over 
upon  Lot.  So  God  often  showers 
His  blessings  upon  the  household, 
neighbors  and  dependents  of  the 
righteous  for  their  sakes.  If  Te7its. 
This  probably  includes  the  occu- 
pants— meaning  servants  and  atten- 
dants. 

6.  And  the  land  ;  lit.,  did  not  bear 
them,  to  dwell  together  (for  dwell- 
.ng  together.)  Sept.,  And  the  land 
did  not  contain  them  to  dwell  together. 
And  the  reason  is  given.  For  their 
substance  (acquisition)  was  great,  and 
they  were  not  able  to  dwell  together.- 
That  choice  portion  of  the  land 
where  they  had  at  first  located,  on 
account  of  its  richness  and  natural 
security,  was  now  too  small  for  their 
largely  increased  households  and 
possessions.  {See  cli.  12 :  6,  Notes) 
Probably  their  cattle  and  flocks  now 
numbered  too  many  to  be  accommo- 
dated by  the  pasturage.  The  coun- 
try was  an  open  common.  It  could 
not  be  held  by  any  title.  Every 
one  drove  his  cattle  where  he  could 
find  the  best  grazing  for  them. 
This  absence  of  law  to  define  and 
^protect  real  estates  would  naturally 
open  the  way  for  jealousy  and  strife, 


and  the  strong  would  have  an  ad- 
vantage over  the  weak. 

7.  A  strife,  etc.  The  connexion 
indicates  the  ground  of  the  strife, 
though  it  is  not  distinctly  stated. 
The  choice  district  which  they  had 
selected  became  too  narrow  for  the 
accommodation  of  both,  with  their 
large  increase.  So  it  is  that  secular 
prosperity  often  brings  trouble.  The 
meek  it  is  who  shall  t^uly  inherit 
the  earth,  (Matt.  5 :  5.)  It  was  the 
herdmen  of  the  respective  flocks 
who  quarrelled.  They  were  tempt- 
ed to  encroach  one  upon  the  other, 
to  find  proper  sustenance  for  their 
cattle,  T[  And  the  Ganaanite,  etc. 
As  before  noted,  this  clause  does  not 
indicate  that  the  historian  lived 
subsequently  to  Moses'  time.  He 
does  not  say,  "  And  the  Ganaanite 
was  yet  in  the  land  at  that  time," 
but  it  is  said,  with  reference  to  the 
promise  that  God  would  give  thi? 
land  to  the  seed  of  Abram,  that 
the  land  was  not  tenantless  and  un- 
possessed, so  that  Abram  had  only 
to  take  possession,  and  enter  on  its 
enjoyment.  But  the  Ganaanite  was 
there  as  its  occupant,  standing  in 
the  way  of  the  promised  possession, 
and  needing  to  be  removed,  so  that 
meanwhile  he  could  only  dwell  in 
tents,  a  pilgrim  in  the  land  of  prom- 
ise, as  in  a  strange  country.  See 
Delitzsch.  ^  And  the  Perizzite.  It 
is  intimated  by  this  note  that  these 
aborigines  made  the  choice  district 
where  they  dwelt  all  the  more 
cramped  and  inadequate  for  Abram 
and  Lot.    The  presence  of  two  pow- 


238 


GENESIS. 


[B.  C.  2017. 


8  And  Abiam  said  unto  Lot,  *  Let  there  be  no  strife,  T  pray 
tliee,  between  me  and  thee,  and  between  my  herdmen  and  thy 
herdmen;  for  we  he  brethren. 

9  ^  Is  not  the  whole  land  before  thee  ?  Separate  thyself,  I 
pray  thee,  from  me :  Hf  thou  wilt  take  the  left  hand,  then  I  will 
go  to  the  right;  or  if  thou  depart  to  the  right  hand,  then  I  will 
go  to  the  left. 

i  1  Cor.  6  :  7.    k  ch.  20  .  15 ;  34  :  10.    1  Rom.  12  :  18  ;  Heb.  12  :  14-;  Jas.  3  :  17.  . 


erfiil  tribes,  at  peace  with  each  other, 
was  favorable  to  the  quiet  and  peace- 
able residence  of  Abram  and  Lot, 
but  surely  not  to  their  living  at  va- 
riance with  each  other.  The  Periz- 
zites  are  not  named  in  the  table  of 
nations  (ch.  10)  and  their  origin  is 
hid.  The  name  indicates  perhaps 
that  they  were  peasants,  engaged  in 
agriculture,  or  nomades,  wanderers. 
They  are  mentioned  along  with  the 
Canaanites  as  original  occupants  of 
the  soil.  See  ch.  15:20;  34:30; 
Exod.  3 :  8,  17 ;  Judg.  1 :  4,  5  ;  Josh. 
17  :  15-18.  They  dwelt  in  the  moun- 
tains of  Judah  and  Ephraim,  and 
they  are  noticed  as  late  as  in  the 
time  of  Ezra,  (9:1.)  Some  imder- 
stand  that  the  Perizzites  are  the 
same  with  the  Hittites  —  sons  of 
Heth — who  are  called  "  the  children 
of  the  land" — which  is  called  also 
"  the  land  of  Heth,"  ch.  23  :  7. 

8.  The  strife  among  the  herdsmen 
does  not  alienate  the  masters. 
Abram  stands  upon  his  faith.  ^  Let 
there  be  no  strife.  "  So  the  father  of 
the  faithful  replied  in  language  that 
might  well  extend  beyond  the  strife 
of  herdsmen  and  shepherds  to  the 
strife  of  "pastors  and  teachers,"  in 
many  a  church  and  nation." — 8ta?i- 
ley.  He  who  has  the  promises  can 
well  afford  to  yield  a  point  of  differ- 
ence for  the  holy  sake  of  peace. 
And  he  it  is  who  is  the  gainer  by  all 
he  seems  to  concede.  "The  meek 
(and  only  they)  inherit  the  earth." 
"  Ho  walks  in  the  moral  atmosphere 
of  the  sermon  on  the  mount,"  Matt. 
6  :  28,  etc.  Abram  appeals  to  their 
brotherly  relations  against  any  strife 
between  themselves  or  their  herds- 
men.   For  W6  {are)  men,  hrethren— 


men  who  are  brethren.  The  same 
Hebraistic  expression  is  used  in  the 
New  Testament  by  James  at  the 
Synod  in  Jerusalem — "Men,  breth- 
ren," Acts  15:'13,  and  by  Paul  in 
his  address,  Acts  23  :  1.  This  refer- 
red  to  national  brotherhood.  Abram 
was  Lot's  kinsman,  being  both  his 
brother-in-law  and  his  uncle ;  and 
beyond  this,  they  were  "bretliren" 
in  their  religion.  Even  the  fact  that 
they  were  of  national  brotherhood 
in  a  strange  country  ought  to  be  a 
strong  restraint  upon  quarrelsome 
passions.  Abram  lays  upon  Lot 
the  necessity  of  accepting  his  offer, 
as  he  yielded  to  him  the  choice  of 
the  land.  Besides,  Lot  is  the  com- 
panion, and  his  uncle  is  the  princi- 
pal. How  far  may  Christian  men 
stand  upon  their  rights  ?  And  how 
far  are  they  bound  to  yield  even  to 
unreasonable  demands  for  the  sake 
of  peace.  The  spirit  of  the  Master 
will  rather  suffer  wrong  than  do 
wrong.  He  who  has  the  promises 
may  be  sure  that  his  covenant  God 
will  bea*  ^iim  out  in  personal  con- 
cessions loi  the  sake  of  peace. 

9.  Abram  proposes  most  generous 
terms.  He  offers  Lot  the  first  choice, 
though  he  be  the  inferior  party,  and 
in  the  true  Christian  spirit  which, 
"in  lowliness  of  mind,  esteems  other 
better  than  himself,"  as  well  as  in 
the  spirit  of  the  commandment  to 
"love  our  neighbor  as  ourselves." 
Abram  now  appears  in  his  personal 
graces,  and  shines  in  his  relations  to 
those  around  him,  as  a  bright  exam- 
pie  to  all.  ^  Is  not  the  whole  land 
before  thee?  This  was  the  land 
promised  to  Abram  by  God  himself, 
of   which,    therefore,   he    was    the 


B.  C.  2017.] 


CHAPTER  XIII. 


^89 


10  And  Lot  lifted  up  his  eyes,  and  beheld  all  ™the  plain  ot 
Jordan,  that  it  was  well  watered  everywhere,  before  the  Lord 
^  destroyed  Sodom  and  Gomorrah,  ^  ev.eii  as  the  garden  of  the 
LoED,  like  the  land  of  Egypt,  as  thou  comest  unto  PZoar. 

m  ch.  19  :  17 ;  peut  34 :  3 ;  Ps.  107  :  34    n  ch.  19  :  21,  25.     o  ch.  2  :  10 ;  Isa.  51  :  3.     p  ch. 
14  :  2,  8  ;  19  :  22. 


rightful  proprietor,  and  not  Ms 
nephew.  He  could  have  claimed 
the  exclusive  possession  on  the  high 
gi'ound  of  the  Divine  promise  and 
plan.  He  could  have  said,  "If  the 
land  is  not  large  enough  for  us  both, 
then  you  must  seek  another  coun- 
try, or  even  return  to  the  land 
whence  you  came  out."  But  this 
exclusiveness  is  not  the  spirit  of  our 
holy  religion.  We  cannot  assume 
to  stand  upon  our  Divine  right,  and 
claim  all  the  privileges  and  prom- 
ises, leaving  no  room  for  others,  nor 
giving  them  over  to  uncovenanted 
mercies.  In  the  true  spirit  of  grace, 
we  are  to  be  gracious  and  concilia- 
tory, and  peace-making,  /(?r  we  he 
hretliren.  Nor  need  we  all  seek  to 
occupy  the  very  same  ground,  nor 
claim  the  same  territory.  There  is 
room  enough  for  all  names  and 
claims  that  are  truly  Christian. 
There  is  much  land  to  be  possessed, 
and  God  has  a  field  for  all  denomi- 
nations to  cultivate.  ^  Separate 
tJiygelf.  In  the  spirit  of  generous 
concession,  and  not  of  severity, 
Abram  proposes  a  separation,  and 
agrees  to  take  what  Lot  leaves. 
"If  to  the  left,  then  I  iciU  go  to  the 
right,  or  if  to  the  right,  then  Iicill  go 
to  the  left."  Abram's  movement  was 
to  be  regulated  by  Lot's  choice. 

10.  Lot  accepts  the  ofier,  but  not 
as  would  seem  in  the  same  humble 
Bi)irit  in  which  it  was  made.  They 
"  agree  to  differ."  This  remarkable 
place,  where  Abram's  tent  had  been 
previously  pitched,  proves  the  turn- 
ing point  in  the  patriarch's  life. 
Those  who  have  been  close  compan- 
ions up  to  this  point  are  henceforth 
parted  asunder.  "  This  first  prime- 
val pastoral  controversy  divided  the 
patriarchal  church."  Stanley  cites 
aere  the  passage  of  similar  purport, 


(ch.  26 :  19-22)  in  Isaac's  history. 
"  Isaac's  servants  digged  in  the  val 
ley,  and  found  there  a  well  of  spring 
ing  water  ;  and  the  herdsmen  of  Ge 
rar  did  strive  with  Isaac's  herdsmen, 
saying,  The  water  is  ours;  and  he 
called  the  name  of  the  well  Calumny, 
because  they  strove  with  him.  And 
they  digged  another  well,  and  strove 
for  that  also,  and  he  called  the  name 
of  it  Strife.  And  he  removed  from 
thence  and  digged  another  well,  and 
for  that  they  strove  not,  and  he  call- 
ed the  name  of  it  Latitude.  And  he 
said,  For  now  the  Lord  hath  made 
Latitude  for  us,  and  we  shall  be 
fruitful  in  the  land,"  (translating  the 
proper  names  of  the  Hebrew.)  ^  Lot 
lifted  wp  Ms  eyes.  From  the  spot 
where  they  were  thus  negociating — 
the  momitain  summit  east  of  Bethel, 
under  its  grove  of  oaks,  where  the 
tent  was  pitched,  Lot  looked  down 
upon  the  green  valley  of  the  Jordan 
— its  tropical  luxuriance  visible  even 
from  thence — beautiful  and  well  wa- 
tered as  that  garden  of  Eden,  of 
which  the  fame  still  lingered  in  their 
own  Chaldean  hiQs,  or  as  the  val- 
ley of  the  Nile  in  which  they  had  so 
lately  sojourned.  He  chose  the  rich 
soil,  and  with  it  the  corrupt  civiliza- 
tion which  had  grown  up  in  the 
rank  climate  of  tliat  deep  descent, 
and  once  more  he  turned  his  face 
eastward,  and  left  to  Abram  the  hard- 
ship, the  glory,  and  the  virtues  of  the 
rugged  hills,  the  sea  breezes,  and  the 
inexhaustible  future  of  ^A'estern  Pal- 
estine. It  was  Abram's  henceforward ; 
he  was  to  arise  and  walk  through 
the  length  and  through  the  breadth 
of  it,  for  God  had  given  it  to  him. 
This  was  the  first  appropriation  — 
the  first  consecration  of  the  Holy 
'L?indi.— Stanley,  p.  34,  5.  ^  Beheld 
all  the  plain;  lit.,  saw  all  the  circle 


310 


GENESIS. 


[B.  C.  2017, 


of  the  Jordan.  Lot  was  evidently 
governed  by  a  worldly  and  selfisli 
principle  in  selecting  his  new  abode. 
He  embraced  the  opportunity  fur- 
nished him  by  Abram's  generous 
proposal,  and  he  chose  what  seemed 
the  richest  part  of  the  land,  without 
regard  to  the  choice  of  Abram,  and 
without  regard  to  the  moral  destitu- 
tions. He  was  free  and  eager  to  ob- 
tain the  best  part  of  the  country, 
though  by  so  doing  he  should  re- 
move far  from  the  vicinity  of  the 
church,  and  of  the  public  worship  of 
God.  *|[  Well  icatered.  Heb.,  All  of 
it  a  well  watered  region.  This  was 
the  great  necessity  in  the  East.  It 
would  promise  hira  security  from 
periodical  famine.  It  seemed  to  him 
a  paradise.  Here  the  Jordan  is  first 
referred  to.  This  great  river  of  Pal- 
estine, called  the  Descender,  for  its 
swift  course  of  two  hundred  miles 
over  twenty-seven  rapids,  has  one 
source  at  Ban.  At  another  (Banias) 
it  bursts  out  from  the  foot  of  a  rock, 
and  flov/s  through  the  Lake  Merom 
mto  the  Sea  of  Galilee  or  Gennesaret. 
This  latter  is  six  hundred  and  fifty 
feet  below  the  Mediterranean,  and 
from  this  point  to  the  Dead  Sea,  it 
falls  six  hundred  and  fifty  feet,  mak- 
ing it  one  thousand  three  hundred 
feet  and  over  below  the  sea  level, 
when  it  reaches  the  Dead  Sea.  In 
April  we  found  it  rushing  through 
its  narrow  banks,  turbid  and  dan- 
gerous even  at  the  ford  near  Jericho. 
Here,  however,  a  breakwater  was 
constructed,  to  allow  the  pilgrims 
their  annual  bath  at  Easter  festival. 
The  banks  are  thickly  wooded  with 
a  dense  growth  of  willow  and  pop- 
lar, and  they  furnish  such  a  haunt 
as  wild  beasts  would  covet  describ- 
ed by  Zechariah,  (ch.  11 : 3,)  where 
the  destruction  of  these  thickets  and 
the  pride  of  Jordan  is  noted  by  a 
roaring  of  the  lions  which  dwelt 
there.  The  luxuriance  of  the  plain 
of  Jericho  is  proverbial.  We  saw 
the  waving  grain  which  seemed  to 
have  grown  spontaneously  —  most 
probably  having  sown  itself,  as  there 
was  no  appearance  of  the  hand  of 


man.  And  the  shores  of  Gennesaret 
were  skirted  with  richly  blooming 
oleander  and  rank  shrubbery,  but 
only  a  couple  of  cattle  giving  any 
evidence  of  occupation.  At  Magda- 
la,  near  the  foot  of  the  lake,  found 
a  few  hovels,  and  about  fifty  inhabi- 
tants. The  fields  on  the  hill  over- 
looking Tiberias  presented  the  best 
evidence  of  cultivation  that  we  had 
seen.  The  country  was  most  bright 
and  beautiful,  grass  and  grain  abun- 
dant, fine  trees  and  shrubbery,  with 
sweet  flowers  like  the  seringo  and 
orange  blossom.  A  magnificent  oak 
among  the  flowery  fields  reminded 
us  of  the  patriarchal  Avanderings. 
"  Jordan  overflows  its  banks  all  the 
time  of  harvest,"  when  the  snows 
from  the  Lebanon  melt  and  swell 
the  river  beyond  its  narrow  shores. 
^  Before  the  Lord  destroyed,  etc. 
The  face  of  the  country  was,  doubt- 
less, altered  by  that  destruction  of 
the  cities  of  the  plain.  *\\  As  thoit 
contest  unto  Zoar.  Vulg.,  Like  Egypt 
to  those  coming  into  Zoar.  Sept., 
Until  coming  to  Zoar.  The  original 
name  of  Zoar  was  Bela,  and  it  is  so 
called  at  the  time  of  x\bram's  war 
with  the  kings,  (ch.  14  :  2,  8.)  The 
historian  here  gives  the  later  name 
It  is  argued  by  some  that  the  Zoar 
of  the  Pentateuch,  as  connected  with 
the  plain  of  the  Jordan,  must  have 
been  at  the  northeast  end  of  the 
Dead  Sea,  instead  of  at  the  southern 
extremity,  and  that  "the  cities  of 
the  plain,"  Sodom,  Gomorrah,  Ad- 
mah,  Zeboim,  were  there  located ; 
Zoar  (one  of  them)  being  in  a  line 
with  Jericho,  where  the  Jordan  falls 
into  the  Dead  Sea.  The  Moabites 
and  Ammonites,  who  were  the  de- 
scendants of  Lot,  were  in  possession 
of  that  district  when  they  first  ap- 
pear in  the  history.  In  this  case 
Zoar  would  be  the  southern  ter- 
minus of  the  plain  of  the  Jordan, 
where  it  is  lost  in  the  Dead  Sea,  for 
there  seems  to  such  to  be  e^ddence 
that  the  northern  extremity  of  the 
sea  remains  much  as  it  was  before 
Abram's  time.  But  the  more  estab- 
lished view  has  been,  and  is,  that 


B.  C.  2016.] 


CHAPTER  XIIL 


241 


11  TheD  Lot  chose  him  all  the  jDlaiii  of  Jordan ;  and  Lot  jour- 
neyed east :  and  they  separated  themselves  one  from  the  other. 

12  Abram  dwelled  m  the  land  of  Canaan,  and  Lot  ^  dwelled 
in  the  cities  of  the  plain  and  ^  pitched  his  tent  tow^ard  Sodom. 


q  ch.  19  :  29.     r  ch.  14  :  12  ;  19  : 1 ;  2  Pet.  2  :  7, 


the  cities  of  tlie  plain  which  were 
destroyed  occupied  what  is  now  the 
more  southern  portion  of  the  Dead 
Sea.     (See  Lynch's  Researches) 

Stanley  (Sinai  and  Palestine)  thns 
graphically  and  truly  describes  the 
scene  upon  which  these  two  lords  of 
Palestine  looked  out  from  the  heights 
of  Bethel,  as  we  also  ourselves  have 
witnessed  it.  "  Immediately  east  of 
the  low  gray  hills,  on  which  the  Ca- 
naanitish  Luz  and  the  Jewish  Beth- 
el afterwards  stood,  rises  (as  the 
highest  of  a  succession  of  eminences, 
each  of  them  marked  by  some  ves- 
tige of  ancient  edifices,)  a  conspicu- 
ous hill,  its  topmost  summit  resting, 
as  it  were,  on  the  rocky  slopes  be- 
low, and  distinguished  from  them 
by  the  olive  grove  which  clusters 
over  its  broad  surface  above.  From 
this  height,  thus  offering  a  natural 
base  for  the  patriarchal  altar,  and  a 
fitting  shade  for  the  patriarchal  tent, 
Abram  and  Lot  must  be  conceived 
as  taking  the  wide  survey  of  the 
country  "  on  the  right  hand,  and  on 
the  left,"  such  as  can  be  enjoyed 
from  no  other  point  in  the  neighbor- 
hood. To  the  east  there  rises  in  the 
foreground  the  jagged  range  of  the 
hills  above  Jericho — in  the  distance 
the  dark  wall  of  Moab  —  between 
them  lies  the  wide  valley  of  the 
Jordan — its  course  marked  by  the 
tract  of  forest,  in  which  its  rushing 
stream  is  enveloped,  and  down  to 
this  valley,  a  long  and  deep  ravine, 
now,  as  always,  the  main  line  of 
communication  by  which  it  is  ap- 
proached from  the  central  hills  of 
Palestine — a  ravine. rich  with  vino, 
olive,  and  fig,  winding  its  way 
through  ancient  reservoirs  and  sep- 
ulchres, remains  of  a  civilization 
now  extinct,  but  in  the  times  of  the 
patriarchs  not  yet  begun.  This  is 
ihe  view  which  was  to  Abram  what 


Pisgah  was  afterwards  to  his  great 
descendant.  No  crust  of  salt,  no 
volcanic  convulsions  had  as  yet 
blasted  its  verdure,  or  touched  the 
secure  civilization  of  the  early  Phe- 
nician  settlements  which  had  struck 
root  within  its  deep  abyss,"  (p.  214.) 

11.  This  great  plain  or  vaUey, 
(lit.,  circle)  of  the  Jordan  is  now 
called  by  the  Arabs  El  Ghor.  Jose- 
plius  calls  it  "the  great  plain." 
"  The  valley  of  the  Ghor,  which  is  a 
vast  longitudinal  crevasse  in  calca- 
reous and  volcanic  rocks,  extending 
from  the  southern  roots  of  Libanus 
and  Anti-Libanus  to  the  Gulf  of 
Akaba,  from  one  thousand  to  two 
thousand  feet  deep,  one  hundred  and 
twenty  miles  long,  and  from  one  to 
eight  miles  broad,  appears  to  have 
been  caused  by  the  forcible  rending 
and  falling  in  of  the  aqueous  strata 
resulting  from  the  eruption  and  ele- 
vation of  the  -basalt  which  bases  it 
almost  from  its  commencement  to 
the  Dead  Sea.  The  great  altera- 
tions in  its  surface  terminated  prob- 
ably in  the  catastrophe  of  Sodom." 
Neuibold.  The  neighborhood  of  Beth- 
el was  about  equi-distant  from  the 
two  extremities  of  the  plain.  There 
is  something  in  the  phrase  "  all  tlie 
plain,"  repeated  here,  which  inti- 
mates the  grasping  temper  of  Lot. 
^  East.  By  this  we  should  under- 
stand that  he  took  "  the  right  hand," 
according  to  the  offer,  vs.  9.  But 
the  Hebrews  in  naming  the  points 
of  the  compass,  supposed,  the  face  to 
be  towards  the  sun-rising,  and  so 
"the  right  hand"  would  be  south. 
From  the  hill  country  of  Bethel  or 
Ai  the  route  lay  south-eastward 
^  Andj  they  separated  themselves  one 
from  tlie  other.  Heb.,  A  man  fram 
his  brother. 

13.  TJie  land  of  Canaan.    As  dis- 
tinguished from  the  valley  of  the 


VOL.      I. 


11. 


243 


GENESIS. 


[B.  C.  2016 


13  But  the  men  of  Sodom  » luere  wicked,  and     sinners  before 
the  Lord,  exceedino-lv. 


B  ch.  18  :  20 ;  Ezek.  16  :  49 ;  2  Pet.  2  :  7,  8.    t  ch.  6  :  11. 


Jordan,  being  tlie  portion  of  Pales- 
tine between  the  valley  and  the 
Mediterranean  Sea :  tliougli  without 
snch  qualification  of  the  context,  the 
phrase  would  be  taken  to  include  all 
the  country  lying  between  the  Jor- 
dan and  Mediterranean  to,  or  includ- 
ing the  Dead  Sea.  It  may  here  be 
used  in  the  wide  sense  even  to  signify 
that  Abram  had  now  his  footing  in  the 
covenant  land  of  Canaan,  where  he 
was  appointed  to  dwell,  and  which 
he  should  ultimately,  in  his  loosterity, 
occupy.  Lot's  dwelling  in  the  cities 
of  the  plain  was  outside  of  the  cove- 
nant arrangement,  and  temporary — 
and  upon  sufferance — a  tenant  at 
will.  This  is  the  significance  of  the 
record  here.  The  land  of  Canaan, 
in  the  Scriptural  history,  is  com- 
monly distinguished  from  the  land 
of  Gilead,  the  high  table  land  east 
of  the  Jordan,  (Num.  3  : 1-40 ;  Josh. 
22 :  32,  etc. 

Note. — Now  that  the  covenant 
head  has  fairly  a  footing  in  the 
promised  land  in  his  own  covenant 
right,  let  us  look  back  from  this 
point  at  the  covenant  thread  in  the 
history  of  the  nations  and  persons. 
We  find  the  general  table  of  nations 
in  ch.  10,  leaving  us  with  Shem's 
line,  so  as  to  trace  the  covenant  lin- 
eage. And  in  ch.  11  accordingly, 
after  a  narration  of  the  event  which 
led  to  the  dispersion  of  nations,  and 
peopling  of  the  earth,  Shem's  line  is 
resumed  (vs.  10)  so  as  to  trace  it  to 
Terah,  where  we  are  introduced  to 
Abram,  the  covenant  head.  Ac- 
cordingly, of  the  sons  of  Terah,  we 
find  Lot  and  his  posterity  dropped, 
and  Abram  left  alono  in  the  list,  as 
lie  in  whom  the  promises  descend — 
the  chosen  conveyancer  of  blessings 
to  all  the  nations.  So  also  we  shall 
find  that  of  Abram's  sons,  Isaac  is 
chosen  as  the  son  of  promise;  and 
of  Isaac's  sons,  Jacob  is  chosen  ;  and 
in  Jacob's  line,  the  promise  takes 


the  course  of  Judah,  as  having  the 
sceptre  of  the  theocratic  kingdom, 
issuing  in  David  the  king — the  emi- 
nent royal  ancestor  of  Jesus.  We 
observe  here  also  that  the  covenant 
line  is  not  determined  by  primogeni 
ture,  but  Shem,  Abram,  Isaac,  Jacob, 
and  David  were  younger  sons.  ^  The 
cities  of  the  plain.  There  were  five 
of  these  cities— Sodom,  Gomorrah,  * 
Admah,  Zeboim,  and  Zoar,  occupy- 
ing the  vale  of  Siddim,  at  the  Dead 
Sea.  These  cities  were  under  their 
respective  kings,  who  were  attacked 
by  Chedorlaomer,  king  of  Elam,  and 
his  allies  (ch.  14 :  19)  and  defeated, 
till  Abram  came  to  the  rescue.  Four 
of  these  cities  were  destroyed  by 
God's  manifest  and  swift  judgment, 
raining  down  fire  out  of  heaven,  (ch. 
19:23-29.  See  Notes.)  The  term 
for  '' jjlaiii"  here  is  the  same  as  is 
used  ch.  13 :  10,  "  the  plain  of  Jor- 
dan." and  means  rather  "  circle." 
The  Sept.  reads,  I^ot  dwelt  in  a  city 
of  the  neighborhood,  and  pitched 
liis  tent  in  Sodom.  The  Vulg.  reads, 
Lot  sojourned  in  the  towns  which 
\wexG  round  about  Jordan,  and  dwelt 
in  Sodom.  ^\  Pitched  his  tent.  Heb. 
"And  he  tented  unto  (at)  Sodom." 
As  Abram  passed  through  the  land 
unto  the  place  of  Sichem,  when  he 
entered  the  country  (ch.  12:6, 9) 
dwelling  in  tents,  and  camping  on- 
ward from  place  to  place,  so  Lot 
camped  at  Sodom.  This  mode  of 
travel  Avas  after  the  manner  of  the 
noraades. 

IS.  The  corrupt  state  of  society  in 
Sodom    soon    discovered  the   great 
mistake  of  Lot's  choice,  and  revealed 
the  fallacy  upon  which  he  had  acted 
to  seek  fine  lands  and  crops,  without    j 
regard  to  religious  privileges.     Lot 
was  a  professor  nr  the  true  religion, 
and  had  been  enjoying  the  privilege    | 
of  public  worship  with  x\bram,  yet     ! 
he  seems  to  make  little  account  of     j 
this  in  seeking  a  settlement.    Many 


B.  (J-.  201G.]  CHAPTER  XIII.  243 

11  ^  And  the  Lord  said  unto  Abram,  aftei  that  Lot  "was 
Beparated  from  him,  Lift  up  now  thine  eyes,  and  look  from  the 
place  where  thou  art,  ^^  northward,  and  southward,  and  eastward, 
and  westward : 

15  For  all  the  land  which  thou  seest,  ^to  thee  will  I  give  it, 
and  y  to  thy  seed  for  ever. 

~a  Ts.  11.    w  ch.  28 :  14.    x  ch.  12  :  7;  15  :  18 ;  17  :  8  ;   24  :  7 ;  26  :  4;   Nam.  34 :  12 ;   Deut. 
84 :  4;  Acts  7:5.    y  2  Chron.  20  :  7  ;  Pe.  37  :  22-29  ;  112  :  2. 

riches,  and  guilty  with  their  todies 
before  the  Lord."  Lot  has  fallen 
into  the  very  vortex  of  vice  and  blas- 
phemy. The  vices  which  prevailed 
have  made  "  Sodom  "  the  sjnonyme 
for  the  most  degrading  and  brutal 
of  crimes  in  society.  The  after  his- 
tory of  its  destruction  shows  the 
vile,  unblushing  vices  of  the  people, 
which  made  their  cup  of  iniquity 
brimming  full,  and  called  for  swift 
vengeance  from  heaven.  Gen.  19 :  28, 
29  ;  Ezek.  16  :  49  ;  2  Pet.  2  :  7,  8. 

14,  15.  Now  that  Lot  was  separat- 
ed from  Abram,  the  covenant  head 
stands  alone,  and  in  a  position  to  be 
addressed  and  dealt  with  in  his  cov- 
enant relations.  He  is  now  parted 
from  his  kinsman,  the  companion  ol 
his  journeyings,  and  isolated  in  the 
Avorld,  he  is  to  receive  the  special 
encouragement  of  his  covenant  God. 
Now  he  is  formally  constituted  the 
rightful  owner  of  the  land,  and  in- 
ducted into  the  heritage,  and  a  vast 
increase  of  progeny  is  promised  to 
him.  He  is  to  mak^..a  full  survey 
of  the  land  in  all  directions,  and  he 
is  assured  that  it  is  his  to  inherit, 
and  a  title  deed  is  given  to  him  for 
his  seed  forever.  Here  is  now  more 
explicit  mention  than  before  of  what 
he  himself  is  to  possess  by  virtue  of 
the  Divine  grant..  (1.)  First  he  was 
assured  in  general  that  he  should 
be  blessed,  and  become  a  blessing, 
(ch.  12:1-3.)  That  was  the  bless- 
ing of  grace,  "the  promise  of  the 
Spirit  through  faith,"  (Gal.  3  :  14,) 
and  the  free  grant  of  righteousness 
or  justification,  (Gal.  3  :  6.)  (2.)  On 
the  second  interview  he  is  further 
assured  that  the  land  to  which  he 
had  come,  by  faith,  should  be  th6 


migrate  to  territories  that  are  very 
desirable,  as  being  well  watered,  and 
having  fine  soil,  and  prospect  of  rich 
returns  for  labor,  but  make  no  pro- 
vision for  securing  Christian  society 
and  facilities  of  public  worship.  Lot 
was  attracted  by  the  mere  secular 
aspects  of  the  country,  but  what 
were  they  for  any  real  comfort 
amJdst  the  corruption  of  the  popula- 
tion ?  Many  Christians  emigrate 
to  the  rich  frontiers  and  new  terri- 
tories, having  too  exclusive  regard 
to  worldly  profit,  and  neglect  and 
forget  God's  worship ;  but  they  find 
the  fearful  disadvantage  of  living 
among  the  wicked,  and  that  it  more 
than  counterbalances  all  the  gains 
of  the  most  fertile  fields  and  richest 
mines  of  the  earth.  Let  such  pro- 
vide for  Christian  institutions,  for 
public  worship,  and  evangelizing 
agencies,  so  as  to  preserve  them- 
selves and  families  from  the'  doom 
that  must  come  upon  those  who  live 
in  Sodom.  It  is  thought  that  Lot 
went  to  Sodom  unmarried,  and  that 
he  afterwards  married  a  woman  of 
that  ungodly  population,  and  so  was 
involved  more  deeply  in  the  doom 
that  fell  upon  that  people,  (Gen. 
6  : 1-7.)  He  is  called  "  a  righteous 
man "  by  the  apostle  Peter,  and  his 
record  is,  "  That  that  righteous  man 
dwelling  among  them,  in  seeing  and 
hearing,  vexed  his  righteous  soul 
from  day  to  day  with  their  unlawful 
deeds,"  (2  Pet.  2:8.)  To  which 
Bishop  Hall  remarks,  "  He  vexed  his 
own  soul,  for  who  made  him  stay 
there?"  ^  Wicked,  and  sinners  he- 
fore  JeJioxali,  (Heb.,  to  Jehovah) — ex- 
ceedingly. Onkelos  reads,  "  But  the 
men  of  Sodom  uere  wicked  icith  their 


244 


GENESIS. 


[B.  C.  2016, 


16  And  2  I  will  make  thy  seed  as  the  dust  of  the  earth:  so 
that  if  a  man  can  number  the  dust  of  the  earth,  then  shall  thy 
seed  also  be  numbered. 

17  Arise,  walk  through  the  land  in  the  length  of  it  and  in  the 
breadth  of  it ;  for  I  will  give  it  unto  thee. 


z  ch.  15  :  5 ;   22  :  17  ;  26  :  4 ; 
1  Kings  4  :  20 ;  1  Chron.  27  :  2 


8:14; 
Isa.  4 


2:12;  Exod.  32  :  13 ;   Num.  23  :  10 ;   Deut.  1 :  10 
19  ;  Jer.  33  :  22  ;   Rom.  4  :  16, 17,  18;  Heb.  11 :  12, 


heritage  of  his  posterity,  as  a  free 
grant  by  God,  (ch.  12 :  7.)  And  now 
(3.)  He  is  further  guaranteed  as  to 
this  heritage,  and  the  terms  are  such 
as  to  imply  something  enduring  be- 
yond any  mere  earthly  and  temporal 
possessions.  " "  To  Ms  seed  forever." 
This  is  the  tenor  of  the  grant.  And 
so  we  are  told  that  by  faith  Abram 
"looked  for  the  city  that  hath  the 
foundations,  whose  builder  and  ma- 
ker is  God,"  (Heb.  11 :  10,  13,  16.) 
And  God  guarantees  to  Abram  the 
personal  possession,  which  was  not 
fulfilled  if  the  mere  earthly  Canaan 
was  all  that  is  meant.  But  the 
promise,  "To  thee  will  I  give  it," 
pointed,  as  the  apostle  explains,  to 
the  "  better  country,  that  is  an  heav- 
enly," which  is  the  estate  of  believers 
by  virtue  of  God's  interest  in  them 
— having  prepared  for  them  a  city. 
The  prophecies  of  the  Old  Testament 
dwell  much  on  the  ultimate  posses- 
sion of  the  promised  land  by  the 
ancient  covenant  people.  And  there 
are  passages  which  seem  to  imply 
(if  literally  understood)  that  this  re- 
storation of  the  Jews  to  Palestine  is 
the  chief  burden  of  some  of  the 
prophecies.  But  in  the  New  Testa- 
ment nothing  is  said  of  this,  and  we 
are  led  to  infer  that  this  was  mainly 
to  convey,  under  a  most  impressive 
symbol,  the  great  covenant  grant 
here  set  forth  of  the  heavenly  heri- 
tage reserved  for  the  true  Israel. 
This  does  not  exclude  the  idea  of  a 
literal  fulfilment  by  the  way.  It 
may  lie  in  God's  plan  to  give  the 
land  of  promise  into  the  actual  pos- 
session of  the  children  of  Abram 
more  freely  and  fully  than  ever  be- 
fore But  the  promise  cannot  surely 
terminate  in  this  i)assing  fulfilment. 


Paul,  in  the  Hebrews,  shows  that 
its  grand,  high,  main  significance  is 
its  heavenly  nature,  ch.  12 : 7  ;  15 :  18 ; 
17:8;  24:7;  26:4;  Num.  34:13; 
Deut.  34 :  4. 

16.  Thy  seed.  The  spiritual  pur- 
port of  the  promise  is  here  further 
reached,  in  the  innumerable  seed. 
The  literal  increase  is  not  excluded, 
but  this  was  not  all  that  was  meant, 
else  it  would  be  of  small  moment 
comparatively.  God  does  not  so  ac- 
count of  a  mere  earthly  progeny. 
He  rebuked  their  boast  of  being 
Abram's  seed  according  to  the  flesh. 
But  the  spiritual  posterity,  and  the 
true  Israel,  after  the  spirit,  this 
was  the  grant  here  made  to  Abram. 
"  And  if  ye  be  Christ's,  then-  are  yo 
Abram's  seed  and  heirs  according  to 
the  promise,"  (Gal.  3  :  29.)  See  ch. 
28  :  14 ;  Exod.  32  :  13 ;  Num.  23 :  10 ; 
Isa.  48  :  19  i  Jer.  33  :  22. 

17.  Arise,  walk  through  the  land. 
Heb.,  Walk  about  in  the  land.  Tho 
largest  latitude  is  thus  allowed  him, 
as  the  proprietor  of  the  soil,  to  walk 
over  the  land,  in  its  utmost  limits, 
at  his  pleasure,  and  call  it  all  his 
own,  and  feel  himself  to  be  inducted 
thus,  by  the  Divine  grant,  into  the 
formal  proprietorship  of  the  whole 
country.  And  this  grant  of  the 
earthly  Canaan  is  typical  of  that 
higher  heritage  of  the  heavenly  Ca- 
naan— the  believers'  land  of  prom- 
ise. "  For  we  which  have  believed 
do  enter  into  rest,"  Heb.  4  :  3.  "  For 
if  Joshua  had  given  them  rest,  then 
would  he  not  afterwards  have  spoken 
of  another  day,"  Heb.  4 : 8.  And  this 
is  the  better  country,  even  an  heav- 
enly, which  the  covenant  God  ol 
Abram  promises  to  give  to  him  per 
sonally.    "  /  wiU  give  it  unto  thee.** 


B.  C.  2016.] 


CHAPTER  XIII. 


346 


18  Then  Abram  removed  his  tent,  and  came  and  *  dwelt  in 
the  plain  of  Mamre,  ^  which  is  in  Hebron,  and  built  there  an 
altar  unto  the  Lord. 


a  ch.  14  :  13.    b  ch.  35  :  2T ;  37  :  14. 


Note, — When  the  Lord  divided 
to  the  nations  their  inheritance,  with 
respect  to  the  very  "  number  of  the 
children  of  Israel,"  Deut.  32  :  8, 
Shem  was  allotted  the  belt  of 
country  stretching  eastward  from 
the  Mediterranean,  mainly  between 
the  parallels  of  latitude  which  bound 
Palestine.  North  of  this  was  the 
region  of  Japhet,  partly  in  Europe, 
and  partly  in  Asia ;  and  south  of  this 
Semitic  belt  was  the  district  of  Ham, 
both  in  Europe  and  Asia.  Mainly, 
these  were  the  boundaries  as  given 
in  ch.  10.  When  Nimrod,  with  his 
followers,  set  up  the  kingdom,  whose 
"beginning  was  Babel,"  etc.,  (ch. 
10 :  10)  he  invaded  the  territory 
which  God  reserved  for  Shem,  and 
he  did  it  in  the  spirit  of  rebellion, 
as  his  name  imports  —  of  rebellion 
against  God's  plan  of  peopling  the 
earth  by  the  dispersion  of  the  sons 
of  Noah.  And  this  would  seem  to 
be  the  movement  eastward  to  Shi- 
nar,  ch.  11  :  2.  Thus  began  the  re- 
bellious conflict  of  Ham's  line  with 
Shem's,  Nimrod  being  a  descendant 
of  Ham.  Besides  this,  the  Canaan- 
ites  are  found  occupying  the  very 
district  most  specially  set  apart  for 
the  Shemites — for  the  covenant  peo- 
ple— and  this  is  a  further  invasion 
on  the  part  of  Ham's  line.  But  God 
scatters  the  proud,  detiant  horde  of 
Nimrod  from  his  seat  of  empire  in 
Babylonia  and  Assyria,  and  defeats 
their  wilful  and  impious  designs. 
Abram,  from  Chaldea,  in  the  district 
of  Shem,  is  called  to  enter  the  land 
Df  promise,  as  its  rightful  claimant 
and  occupant,  to  dispute  with  them 
:he  possession,  and  at  length  to 
drive  them  out.  Num.  ch.  13  and  14. 
God  now  makes  solemn  and  formal 
prant  to  him  and  his  seed  of  this 
Very  territory,  to  be  his  forever. 

Gandlish  (Vol  I.,  p.  310,  etc.)  in- 
fers   from    the    history.      1.   That 


schemes  of  conquest  and  of  coE.3en- 
trated  ambition  are  seen  not  to  be 
of  God.  Political  and  ecclesiastical 
schemes  of  tyranny  —  the  lust  of 
power,  whether  in  church  or  in 
state — all  attempts  of  apostate  and 
ungodly  men  to  make  themselves  a 
name  (profanely),  and  bmld  a  tower 
to  heaven  are  godless. 

2.  Orderly  dispersion  and  coloni- 
zation are  of  God.  In  the  line  of 
Japheth  particularly,  to  which  we 
belong,  colonization  seems  to  be  the 
Divine  rule.  By  colonies,  as  much 
as  by  Roman  arms,  the  way  was  pre- 
pared for  the  coming  of  Christ,  and 
the  calling  of  the  Gentiles.  Those 
branches  of  Japheth  which  have 
most  dwelt  in  Shem's  tents,  have 
been  most  marked  by  that  enlarge- 
ment. It  is  from  free  Protestant 
lands  that  colonies  have  chiefly  gone 
forth. 

3.  Even  if  Japheth  should  prove 
unfaithful  to  his  trust,  as  thus  privi- 
leged and  enlarged  by  God,  there  is 
hope  for  the  world  still.  "Blessed, 
be  Jehovah,  the  God  of  Shem,"  is 
still  the  rallying  cry.  Japheth  is 
yet  further  to  be  enlarged,  and  to 
dwell  in  the  tents  of  Shem,  when 
"their  fulness"  (of  Israel)  shall  be 
"the  riches  of  the  Gentiles,  and  of 
the  worid,"  Rom.  11 :  12. 

4.  This  division  of  languages  shall 
be  no  ultimate  obstacle  to  the  tri- 
umph of  the  cause  of  God.  At  the 
Pentecost  it  was  announced  to  those 
of  "  every  nation  under  heaven," 
"the  promise  is  unto  you  and  to 
your  children,  and  to  all  that  aro 
afar  off,"  Acts  2  :  39. 

18.  At  this  Divine  bidding,  Abram 
removes  his  residence,  as  the  term 
implies  (vs.  12,  where  Lot  tented  at 
Sodom)  took  up  his  quarters,  (Sept., 
KaruKyjas)  in  the  plain  of  Mamre. 
"  Mamre  "  is  so  called  after  the  Am- 
orite   chief,  who  was    the    ally   of 


S46 


GENESIS. 


[B.  C.  2016 


Abram.  "Mamre,  which  faces  Mac- 
pelah,"  ch.  23  :  17, 19  ;  25 : 9  ;  49 :  30  ; 
50 :  13.  As  in  ch.  12  :  6,  the  term 
for  plain  means  "  oak ;"  here  also, 
oaks — oak-grove  And  because  the 
oak  was  so  commonly  a  landmark, 
it  may  have  come  to  be  so  rendered, 
(also  by  Onkelos  and  Vulgate)  "  a 
plain,"  (ch.  14  :  13  ;  Deut.  11 :  30.) 
^  In  Heir  on.  In  the  vicinity  of  this 
ancient  city  "  the  oak  of  Abram " 
so  called,  was  pointed  out  to  us — a 
noble  tree  in  the  midst  of  a  field, 
about  a  mile  from  the  town,  on  the 
plains  of  Mamre.  We  rode  up  to  it, 
and  halted  under  its  branches.  It 
measures  about  twenty-three  feet  in 
circumference,  and  it  spreads  over 
ninety  feet  of  surface.  Hebron  is 
about  twenty  miles  south  of  Jerusa- 
lem, and  as  many  north  of  Beershe- 
ba.  This  is  the  third  and  chief 
camping  place  of  the  wandering  pa- 
triarch. It  is  now  called  after  this 
illustrious  occujjant,  "  El  Kkalil," 
"  the  friend  "  (of  God.)  The  modern 
town  we  reached  by  an  old  paved 
road,  much  worn,  and  rough.  Along 
the  plain  we  passed  four  wells,  the 
special  landmarks  of  property  in 
that  country — one  of  these  was  very 
deep.  They  are  commonly  circular, 
with  a  large  circumference,  and 
stoned  up  to  the  level  of  the  ground. 
Sometimes  a  curb  is  also  laid  above 
the  level.  The  town  lies  on  a  slope  of 
the  hill,  which  is  very  rocky  and 
bare  at  the  summit.  The  country 
is  improved.  Vineyards  and  olive- 
yards  and  corn-fields  abound,  and 
the  approach  to  the  town  is  skirted 
with  rows  of  quince  trees,  in  full 
blossom  in  April.  And  the  grapes, 
just  forming,  showed  the  long  clus- 
ters which  are  characteristic  of  this 
south  country  of  Palestine — the  val- 
ley of  Eshcol,  Num.  13 :  33.  The 
name  "  Hebron  "  was  not  given  to 
the  place  till  after  this  time.  The 
original  name  was  Kirjath-Arba.. 
We  rode  up  a  rocky  slope  to  a  point 
overlooking  the  walls  of  the  mosque, 
where  is  the  cave  of  Macpelah.  We 
caught  only  a  glimpse  of  the  enclo- 
sure, wliich  seemed  to  us  so  sacred, 


as  the  burial  place  of  Sarah  and 
Abram,  and  Isaac  and  Rebecca,  and 
Leah  and  Jacob.  This  mosque  is 
held  by  Mussulmen  to  be  the  fourth 
in  4egree  of  sanctity  in  the  world. 
"  The  ancestral  burying  place  is  the 
one  fixed  element  in  the  imstable 
life  of  a  nomadic  race,  and  this  was 
what  Hebron  furnished  to  the  patri- 
archs."— Stanley.  This  ancient  sep- 
ulchre was  lately  entered  by  the 
Prince  of  Wales,  and  his  suite,  yet 
only  so  far  as  to  see  the  several 
shrines,  but  not  to  penetrate  the 
cave  itself,  nor  the  place  of  actual 
sepulture.  Even  this  privilege  was 
a  high  honor,  and  their  survey  bears 
witness  to  the  Biblical  record. 
^  Btdlt  tliere  an  altar  unto  the  Lord. 
This  is  Abram's  third  altar  in  the 
land  of  promise.  Before  he  can 
have  a  movable  sanctuary — a  taber- 
nacle— he  builds  an  altar  wherever 
he  planis  himself.  He  must  have 
the  domestic  and  public  worship  of 
God  maintained  wherever  he  comes 
to  dwell.  And  along  with  his  own 
abode  he  provides  for  the  abode  of 
the  Highest,  as  a  prime  necessity  of 
his  nature.  Here  he  shows  himself 
"  the  father  of  the  faithful,"  land 
herein  all  believers  will  show  them- 
selves to  be  his  children,  in  provid- 
ing  for  the  stated  and  public  wor- 
ship of  God,  and  building  an  altar 
to  Jehovah  wherever  they  have 
their  home.  Abram  was  called  "  the 
friend  of  God,"  and  by  faith  he  so 
journed  in  the  land  of  promise,  as  in 
a  strange  covintry,  dwelling  in  tents 
with  Isaac  and  Jacob,  the  heirs  with 
him  of  the  same  jJ'i'oniise.  "  For  he 
looked  for  the  city  which  hath 
the  foundations,  whose  builder  and 
maker  is  God,"  Heb.  11 :  8-10. 

CHAPTER  XIV. 

§  34.  Chedorlaomer  and  the 
Kings  of  Siddim  —  Abram  in 
War — Lot's  Capture  and  Re- 
covery.   Ch,  14 : 1-16. 

We  come  now  to  a  new  phase  of 
Abram's  character  and  history.     He 


B.  C.  2016.1 


CHAPTER  XIV. 


247 


CHAPTER    XIY. 

AND  it  came  to  pass,  in  the  days  of  Amraphel  king     of  Shi* 
nar,  Arioch  king  of  Ellasar,  Chedorlaomer  king  ol  ^  Elam, 
and  Tidal  kins:  of  nations  ; 


a  ch.  10  :  10 ;  11 :  2.    b  Isa.  11  :  11. 


is  no  sooner  confirmed  tlius  express- 
ly in  Ms  title  to  the  land,  tlian  the 
land  is  invaded  by  a  confederacy  of 
hostile  kings.  Thus  the  kingdom 
of  God  is  no  sooner  set  up  anywhere 
than  there  is  a  rallying  of  the  world 
kingdoms  against  it. 

The  occasion  of  this  invasion  is 
given  in  vss.  4  &  5.  The  kings  of 
the  five  cities  (Pentapolis)  called  "  the 
cities  of  the  plain  "  had  been,  during 
twelve  years,  tributary  to  the  king 
of  Elam  (Elymais),  whose  name  was 
Chedorlaomer.  These  five  kings  re- 
belled on  the  thirteenth  year  of  their 
subjugation,  and  the _  following  year 
this  invasion  of  their  territory  was 
undertaken  to  j-educe  them  again  to 
the  condition  of  vassalage.  "  Many 
generations  back  the  first  world-powd- 
er, consisting  of  four  cities,  was  estab- 
lished by  Nimrod  in  the  land  of  Shi- 
nar,  (ch.  10 :  8-10.)  This  had  now 
given  way  to  a  world-confederacy, 
consisting  of  four  kings.  From  the 
vicinity  of  the  places  where  they 
reigned,  it  is  evident  that  they  were 
petty  princes  of  domains  varying 
from  a  town  and  its  suburbs  to  a 
comparatively  extensive  territory," 

1.  I/i  the  days  of.  (Sept.,  During 
the  reign  of.)  ^  Amraphel.  (Sept., 
Ama/rphal.)  This  king,  whose  name 
is  first  on  the  list,  is  the  successor  of 
Nimrod  the  Cushite,  as  king  of  Shi- 
nar,  and  on  this  account,  may  rank 
first  among  the  allies.  His  king- 
dom lay  in  t>.e  southern  part  of 
Mesopotamia,  in  the  Babylonian 
provinces.  Another  of  the  confed- 
erates, from  thi&  same  region  of  the 
old  Paradise,  is  Arioch,  king  of  El- 
lasar. If  this  name  is  to  be  taken 
for  Larsa,  as  the  Assyrian  inscrip- 
tions would  indicate,  then  we  find 
the  old  kingdom  of  Shinar  divided 


between  these  two  sovereigns.  Tho 
town  is  situated  about  midway  be- 
tween Mugheir  and  Erech,  on  the 
Euphrates.  It  is  now  called  Sen- 
kereh.  It  was  the  capital  of  a  king- 
dom of  Lower  Shinar,  soon  after- 
wards absorbed  into  Babylon.  The 
name  Arioch  may  mean  lion-like. 
In  Dan.  2  :  14  this  name  appears  in 
the  person  of  the  chief  officer,  who 
is  captain  of  the  guard.  ^  ChedoT' 
laomer.  The  chief  of  the  expedition, 
to  whom  the  other  three  were  only 
allied  in  this  great  raid,  was  Chedor- 
laomer, (Sept.,  Chodollogoinor.)  Upon 
the  bricks  recently  found  in  Chaldea 
there  occurs  the  name  of  a  king — • 
Kudurmapula  —  which  BaicUnsoii 
thinks  may  be  the  same,  and  espe- 
cially as  he  is  further  distinguished 
bv  the  title  of  "  RavaAjer  of  the 
West!'  The  latter  part  of  the  name 
—  laomer  —  presents  the  difficulty; 
but  this  may  be  the  Semitic  transla- 
tion of  the  original  Hamite  term 
Mapula.  Elam,  or  Elymais,  of 
which  he  was  king,  is  the  ancient 
name  for  Persia  ;  though  the  Elam 
of  Scripture  seems  to  lie  south  of 
Assyria,  and  east  of  Persia  proper, 
and  is  called  Susia,  or  Susiana. 
Dan.  (ch.  8 :  2)  places  Shushan  (Susa) 
in  the  province  of  Elam.  This  king 
is  not  only  able  to  make  war  at  a 
distance  of  two  thousand  miles  from 
his  own  territory,  but  he  plainly 
holds  in  subjection  these  allied 
kingdoms  adjacent  to  hkn,  which 
here  join  in  his  raid  upon  the  cities 
of  the  plain.  "  The  Elamites  were 
a  Semitic  people  (ch.  10  :  22,)  and 
they  appear  to  have  been  invaded 
and*  conquered  at  a  very  early  time 
by  a  Hamitic  or  Cushite  race  from 
Babylon,  which  was  the  ruling  ele- 
ment in  the  territory  from  a  date 


GENESIS. 


[B.  C.  20161 


2  That  these  made  war  with  Bera  king  of  Sodom,  and  with 
Birsha  king  of  Gomorrah,  Shinab  king  of  ^  Admah,  and  Sheme- 
ber  king  of  Zeboiim,  and  the  king  of  Bela,  which  is  ^  Zoar. 

3  All  these  were  joined  together  in  the  vale  of  Siddim,  «  which 
is  the  salt  sea. 

4  Twelve  years  ^  they  served  Chedprlaomer,  and  in  the  thir- 
teenth year  they  rebelled. 


c  Dent.  29  :  23. 
fell.  9:26. 


d  ch.  19 ; 


e  Deut.  3  :  17  •   Num.  34 :  12  ;   Josh.  3  :  16  ;   Ps.  107  :  34 


anterior  to  Cliedorlaomer.  These 
Cushites  formed  the  dominant  race, 
while  the  Elamites  were  in  a  de- 
pressed condition." — G.  RawUnson. 
It  is  thonght  most  probable  that 
Chedorlaomer  was  a  Shemite,  and 
that  the  Cushite  conquerors  of  that 
territory  had  succumbed.  ^  Tidal. 
The  remaining  confederate  is  named 
Tidal.  (Sept.,  Tliargal.)  Heb.,  Thi- 
dal.  The  name  is  a  significant  one 
in  the  early  Hamitic  dialect  of  that 
country,  being  "the  great  chief"  of 
the  Persians.  He  is  called  "  king  of 
nations,"  as  sovereign  of  divers  no- 
madic tribes,  to  which  no  special 
tract  of  country  could  be  assigned, 
since  at  different  seasons  of  the  year 
they  occupied  different  districts  of 
Lower  Mesopotamia,  as  is  the  case 
with  the  Arabs  of  these  parts  at  the 
present  day.  Abram  had  come  from 
that  region — Ur  of  the  Chaldees. 

2,  These  made  war.  As  Shinar 
was  the  original  seat  of  the  race,  it 
is  possible  that  it  laid  some  claim  to 
supremacy  over  the  colonies.  It  was 
also  a  great  commercial  centre,  and 
the  district  of  Pentapolis,  or  live 
cities  (of  the  plain,)  was  on  the 
great  highway  to  the  riches  of  the 
Nile,  and  the  key  to  the  com- 
merce between  the  Mediterranean 
Sea  and  Arabia,  and  between  Ara- 
bia and  Eastern  Asia.  T[  Bera  Jdng 
of  Sodom.  The  five  cities  with  their 
kings  are  here  named  —  Sodom 
being  the  chief  in  rank  and  riches, 
and  occupying  the  first  place  on  the 
list.  They  were  the  most  luxurious 
and  wicked  of  the  people.  It  is 
commonly  supposed  that  the  site  of 
aU  these  cities,  excepting  only  that 


of  Bela,  was  buried  by  the  Dead  Sea. 
And  this  would  seem  to  be  the  in- 
timation of  the  clause  here — "the 
'Dale  of  Siddim — this  is  the  Salt  Sea," 
where  a  special  note  is  made  of  the 
fact  that  that  i>ale  is  the  sea — occu 
pies  the  territory  where  now  is  the 
Salt  Sea.  They  who  now  maintain 
that  these  cities  were  not  submerged, 
nor  their  sites  afterwards  drowned 
by  these  waters,  but  that  their  ruins 
may  yet  be  identified  along  the  con- 
fines of  the  sea,  find  it  difficult  to 
explain  this  note  of  the  historian, 
without  admitting  that  so  indeed 
he  must  have  supposed.  (See  Notes 
ch.  18.)  These  five  cities  and  their 
kings  (the  name  of  the  last  little  one 
not  being  given)  joined  together — 
formed  a  league  in  self-defence. 

4.  The  circumstances  v/hich  led  to 
the  invasion  are  here  recited.  This 
Elamitic  king  had  held  them  in  sub- 
jection during  twelve  years  —  that 
is,  dating  probably  from  the  com- 
mencement of  his  reign.  The  re- 
volt occurred  in  the  thirteenth  year, 
and  it  was  in  the  year  following  the 
revolt  that  the  haughty  leader,  with 
his  allied  troops,  and  ample  prepa- 
rations, came  down  upon  the  rebel- 
lious cities  and  their  kings.  This 
military  foray  swept  over  the  whole 
district  lying  along  the  east  of  the 
Jordan,  from  Shinar,  below  the  Dead 
Sea.  From  the  land  of  Shinar.  a 
little  south  of  east,  they  first  bora 
towards  the  nor+,hwestj  touching 
upon  Damascus,  uid  encountering 
the  Rephaim.  (Sept.,  the  giants.) 
These  were  in  Ashteroth  Karnaim — 
the  principal  town,  dedicated  to  th$ 
hrifrned  Ashteroth,  as  the  term  im 


B.  C.  2016.] 


CHAPTER  XIV. 


^45 


ports.  This  is  a  trace  of  the  idola- 
try prevalent  in  the  country  east  of 
the  Jordan.  The  original  Astarte 
(goddess)  was  figured  with  the  head 
of  a  cow,  having  a  globe  between 
the  horns.  It  is  now  known  as  Tel 
AsMeraJi.  {Jour.  Geog.  Soc,  V.  2., 
p.  331.)  The  town  was  situated  in 
the  district  of  Bashan,  about  six 
miles  from  Edrei,  and  was  assigned 
after  the  Hebrew  conquest  to  the 
tribe  of  Manasseh.  It  lies  (proba- 
bly) due  east  of  the  southern  point 
of  the  Sea  of  Tiberias.  "The  Be- 
pTmim"  were  a  race  of  giants,  and 
Og,  king  of  Bashan,  their  last  king, 
had  an  iron  bedstead  nine  yards  in 
length,  and  four  in  breadth.  The 
territory  of  Og  included  sixty  forti- 
fied cities.  To  the  west  of  the  Jor- 
dan they  also  occupied  a  fertile  plain 
to  the  southwest  of  Jerusalem,  called 
"  the  valley  of  the  Rephaim."  They 
may  have  settled  hereabouts  after 
his  defeat  by  the  confederate  kings, 
(ch.  15  :  20.)  They  are  thought  by 
some  to  have  been  a  race  of  aborig- 
inal inhabitants  of  the  land,  prior  to 
the  Canaanites,  and  not  referred  to 
in  the  chapter  of  nations.  Yet  this 
Is  by  no  means  necessary  to  be  sup- 
posed. Tf  The  Zuzirii.  These  were 
the  next  of  the  conquered  tribes. 
They  were  akin  to  th&^  former,  wild 
and  savage,  li%ing  between  the  riv- 
ers  Arnon  and  Jabbok.  They  were 
afterwards  driven  oiit  by  the  Am- 
monites, in  whose  language  they 
were  called  Zamzummims,  Deut. 
2 :  20,  21.  Their  chief  town  seems 
to  have  been  called  Ham,  but  its  lo- 
cality is  not  known,  but  somewhere 
in  what  was  afterwards  the  Ammon- 
ite territory.  Hence  Tuch  conjec- 
tures that  Ham  is  here  only  another 
form  of  the  name  of  tlie  chief  strong- 
hold of  the  children  of  Am-mon, 
wliich  was  Rabbah,  now  •4m-man. 
The  Sept.  and  Vulg.,  by  a  slight 
change  in  the  Hebrew  vowels,  read, 
"  uith  them,"  and  "  the  Zuzim  along 
with  them."  ^  The  Emims.  These 
were  also  of  the  race  of  Rephaim,  a 
numerous  and  formidable  horde  of 
giants,  the  terror  of  the  country, 


dwelling  south  of  the  Ainon,  in  the 
district  afterwards  allotted  to  the 
tribe  of  Reuben.  They  were  driven 
out  by  the  Moabites  before  Moses' 
time.  Their  chief  abodes  were  in 
the  valley  of  Kiriathaim  (or  of  the 
two  cities,)  also  called  "  the  valley 
OP  Shaveh,"  (vs.  17.)  The  Se^yt. 
reads,  "In  the  city  Shaveh."  ^  And 
the  Horites.  These  were  the  moun- 
taineers and  dwellers  in  caves,  and 
Mount  Hor,  on  the  edge  of  the  land 
of  Edom,  is  here  called  "  their  moun- 
tain." It  was  a  stronghold,  close  to 
the  far-famed  rock  city  of  Petra, 
where  the  dwellings  are  elaborately 
excavated  in  the  rocks.  Aaron  died 
on  this  moimtain  peak.  The  Ho- 
rites are  called  "  the  sons  of  Seir,"  as 
well  from  their  descent,  as  from 
their  dwelling  in  "  the  mountains  of 
Seir,"  of  which  Mount  Hor  is  a  peak. 
These  dwellers  in  the  rocks  are  re- 
ferred to  in  the  Scriptures.  They 
are  thought  to  have  been  a  Sem- 
itic tribe,  the  aboriginal  inhabitants 
of  Mount  Seir,  afterwards  absorbed 
into  the  Edomites.  Indeed  all  these 
— "  the  Rephaim,  Zuzim,  Emim,  and 
Horites,  as  well  as  the  Perizzites, 
are  the  undeniable  traces  of  a  Sem- 
itic population  before  and  along  with 
the  Canaanites.  The  language  of 
Heber  was  therefore  in  the  country 
before  the  Canaanites  arrived." 
Mount  Seir  commences  in  the  south 
of  Palestine,  near  the  foot  of  \h.e 
Dead  Sea,  and  the  land  of  Moab,  and 
extends  southward  to  the  Elamidc 
Quit  *^  To  the  oak  of  Par  an.  Heb 
El-paran.  The  terebinth  of  Paran 
Some  regard  this  as  Elath  on  the 
Red  ^Q2L  —  {Tuch,  Knobel,  Winer, 
and  others) — a  place  of  commercial 
importance,  and  having  transactions 
with  Babylon  and  Shinar.  The 
conquering  chief,  after  he  had  smit- 
ten the  people  on  the  south  of  the 
Dead  Sea,  returned  round  its  south- 
west curve  to  the  " Bl  Paran"  or 
"terebinth  of  Paran,"  indicating  a 
locality  in  connexion  with  the  wil- 
derness of  Paran,  and  yet  closv-  to 
the  Dead  Sea  border.  Between  the 
land  of  Edom  and  Egypt  lies  the 


1650 


GENESIS. 


[B.  C.  201S 


5  And  in  the  fourteenth  year  came  Chedorlaomer,  and  the 
kings  that  were  with  him,  and  smote  S  the  Rephairas  ^  in  Ashte- 
roth  Karnaim,  and  ^  the  Zuziins  in  Ham,  ^  and  the  Emims  in  Sha- 
veh  Kiriathaim, 

6  ^  And  the  Horites  in  their  mount  Seir,  unto  El-paran,  which 
is  by  the  wilderness. 

7  And  they  returned,  and  came  to  En-mishpat,  which  is  Ka- 
desh,  and  smote  all  the  country  of  the  Amalekites,  and  also  the 
Amorites,  that  dwelt  '"in  Hazezon-tamar. 

8  And  there  went  out  the  king  of  Sodom,  and  the  king  of  Go- 
morrah, and  the  king  of  Admah,  and  the  king  of  Zeboiim,  and 
the  king  of  Bela,  (the  same  is  Zoar) ;  and  they  joined  battle  with 
them  in  the  vale  of  Sid  dim ; 


g  ch.  15  :  20 ;    Deut.  3:11.     h  Josh.  12  :  4 ;    13  :  12.      i  Deut.  2 :  20. 
1  Deut.  2  :  12,  22.    m  2  Chron.  20 :  2. 


k  Deut.  2  :  10,  11 


desert  of  Paran.  Beginning  soutli 
of  Beersheba  it  extends  to  tlie  desert 
of  Shur,  squtli  and  southwest,  three 
days'  journey  from  Mount  Sinai.  On 
its  northern  border,  and  near  to  the 
wilderness  of  Judah,  was  a  spot 
marked  by  an  oak,  or  terebinth,  and 
this  is  the  most  southwest  point  to 
which  the  allied  invaders  reached. 
The  Sept.  has  it  Pharan,  and  a 
trace  of  this  remains  in  the  Wady 
Feiran,  ch.  21 :  21 ;  Num.  12  :  16 ; 
13 :  3.  The  invading  hordes,  after 
sweeping  along  by  a  rapid  circuit  to 
the  very  edge  of  the  wilderness,  in 
order  to  cut  off  the  supplies  of  the 
five  kings,  and  to  subjugate  the  sur- 
rounding people,  from  whom  the 
rebels  might  have  received  help., 
came  round  at  length  upon  the 
cities  of  the  plain  to  reduce  them 
again  to  their  vassalage. 

7.  And  they  returned,  etc.  Cours- 
ing now  upwards  from  the  extreme 
circuit  of  Mount  Hor,  they  came  to 
Kadesh,  called  En  Mishpat,  or  "  the 
well  of  judgment."  See  Num.  20 :  10. 
The  town  was  probably  the  same  as 
Kadesh-barnea,  whence  Moses  sent 
Bcouts  for  exploring  the  bordering 
promised  land,  and  could  treat  with 
the  king  of  Edom  for  the  transit  of 
the  Hebrew  army  through  his  terri- 
tory. Kadesh  may  be  here  men- 
ti  oued  to  brio     the  narrative  into 


connexion  with  the  later  history. 
Num.  20  :  14.  ^  The  country  of  the 
Amalekites.  Hel).,  All  the  field  of  the 
Amalekites.  Sept.,  All  the  riders  of 
Amalek.  This  country  lay  chiefly 
between  Palestine,  Idumea,  and 
Mount  Sinai.  The  course  of  the 
conquering  kings  was  along  the 
southern  border  of  Palestine,  and 
the  edge  of  the  desert  of  Sin  and 
Paran,  towards  Egvpt.  See  ch. 
36  :  12  ;  Judg.  5  :  14*;  12  :  15.  Ba- 
laam  calls  Amalek  "the  beginning 
of  the  nations  (Gentiles),"  Num. 
24 :  20 ;  but  the  name  does  not  occur 
in  the  table  of  nations,  and- it  may 
mean  that  Amalek  was  the  first  to 
attack  Israel  on  their  coming  out  of 
Egypt.  The  invaders  pressed  on 
to  Hazezon-tamar,  cutting  of  the 
palms — which  is  Engedi,  2  Chron. 
20  :  2,  on  or  near  the  western  shore 
of  the  Dead  Sea,  a  settlement  of  the 
Amorites,  who  were  the  most  pow- 
erful  tribe  of  Canaan.  This  was  al- 
ways an  important  point,  because 
behind  it  was  the  celebrated  pass  to 
JerusaleA,  called  Ziz,  (2  Chron. 
20  :  16.) 

8.  In  vs.  3  it  was  stated  already 
that  the  five  kings  had  joined  them- 
selves in  a  league  against  the  four 
allied  invaders.  And  here  it  is  fur- 
ther declared  that  they  went  forth 
to    battle    against    them,   and  mel 


B.  C,  2016. 


CHAPTER  XIV. 


251 


9  With  Chedorlaomer  the  king  of  Elain,  and  with  Tidal  king 
of  nations,  and  Amraphel  king  of  Shinar,  and  Arioch  king  of  El- 
lasar  ;  four  kings  with  five. 

10  And  the  vale  of  Siddim  was  full  of  °  shme-pits;  and  the 
kings  of  Sodom  and  Gomorrah  fled,  and  fell  there  :  and  they  that 
remained  fled  « to  the  mountain. 

11  And  they  took  Pall  the  goods  of  Sodom  and  Gomorrah, 
and  all  their  victuals,  and  went  their  way. 

12  And  they  took  Lot,  Ab ram's  q  brother's  son,  ^  who  dwelt 
in  Sodom,  and  his  goods,  and  departed. 


n  ch.  11 :  3.     o  ch.  19  :  17,  30.    p.  vs.  16,  21.    q  ch.  12  :  5.    r  cli.  18  :  15 


them,  in  the  vale  of  Siddim.  The 
war  is  now  opened  in  the  district  oc- 
cupied by  the  cities  of  the  plain. 

9.  The  names  of  the  allies  are 
again  recited  here,  and  attention  is 
drawn  to  the  fact  that  there  were 
four  kings  in  battle  icltli  five. 

10.  The  character  of  the  coimtrj 
is  now  referred  to — most  dangerous 
indeed  for  war.  %  Vale  of  Siddim. 
Sept.,  Valley  of  Salt.  Vulg.,  Woody 
'calley.  Onk.,  Valley  of  the  field. 
Sam.,  Valley  of  the  lot.  Syr.,  Valley 
of  tlie  Sodomites.  ®[  Full  of  slime-pits. 
Heb.,  Pits^pits  of  slime — Asphalt 
pits — mineral  pitch.  Holland's  Pliny 
speaks  of  it  thus  :  "  The  very  clam- 
my slime  Bitumen,  which  at  certain 
times  of  the  year  floateth  and  swim- 
meth  upon  the  Lake  of  Sodom,  call- 
ed Asphaltites  in  Jury  " — "  in  some 
places  in  manner  of  a  muddy  slime, 
in  others  very  earth  or  mineral." 
The  Arabs  still  call  these  pits  by  the 
name  of  biaret  hummar,  which  strik- 
ingly resembles  the  Hebrew  phrase 
here  —  he&roth  cTiemar.  Along  the 
western  shore  of  the  sea  in  1851,  we 
found  lumps  of  this  black  bitumen 
along  with  pure  sulphur.  (See  ch. 
18,  notes.)  These  pits  are  springs  of 
Bemi-liquid  bitumen,  making  a  mire 
of  the  pitchy  substance ;  and  of  course 
where  they  are  concealed  under 
the  surface,  they  are  most  effective 
traps  to  such  as  cannot  avoid  them. 
These  pits  were  also  excavated  for 
the  supply  of  the  bitumen  as  mor- 
tar for  building.  Ordinarily,  these 
would  have  furnished  a  safeguard 


against  the  invading  foe.  But  in 
this  case  they  served  as  a  snare  to 
the  kmgs  of  Sodom  and  Gomorrah. 
In  their  confused  flight  they  fell 
into  these  pits,  and  were  routed, 
crippled,  and  destroyed.  ^  They 
that  remained  fled  into  the  moun- 
tains eastward,  which  run  through 
the  territory  of  the  Moabites.  Thus 
the  five  kings  were  utterly  routed. 
The  disaster  which  befel  the  two 
most  powerful  of  them — falling  iato 
the  i)its — produced  a  panic,  as  would 
seem,  among  the  remainder,  result- 
ing in  their  flight.  The  invaders 
advanced  now  from  the  westward 
flank,  and  thus  cut  off  their  escape 
to  the  mountains  of  Judah. 

11.  The  victorious  allies  plunder- 
ed the  territory  and  homes  of  the 
chief  revolting  cities,  took  all  their 
goods,  and  all  their  provender ;  and 
from  this  successful  foray  returned 
with  the  spoils  of  victory,  carrying 
away  equivalents  for  the  tributes 
withheld.  "  Fulness  of  bread  "  was 
part  of  their  sin,  Ezek.  16  :  49,  and 
now  they  suffer  in  their  stores.  God 
will  strike  at  men's  sins  in  His  wise 
and  just  judgments,  and  He  will 
also  strike  them  in  the  tenderest 
point.  The  Sept.  reads,  rriv  lirrrov, 
which  means  goods,  substance,  as 
well  as  cavalry. 

12.  We  are  now  introduced  to  the 
graver  outrage  committed  by  these 
invaders.  They  had  taken  with 
them  not  only  spoils,  but  captives; 
and  chief  among  these  was  Lot,  the 
kinsman  of  Abram — the  recent  set 


GENESIS. 


LB.  C.  2018. 


13  •[[  And  there  came  one  that  had  escaped,  and  told  Abram 
the  Hebrew ;  for  ^  he  dwelt  in  the  plain  of  Marare  the  Amorite, 
Drother  of  Eshcol,  and  brother  of  Aner:  ^and  these  were  confed- 
erate with  Abram. 

14  And  when  Abram  heard  that  ^  his  brother  was  taken 
captive,  he  armed  his  trained  servants^  ^  born  in  his  own 
Iiouse,  three  hundred  and  eighteen,  and  pursued  them  ^unto 
Dan. 


s  ch.  13  :  18.      t  vs.  24. 
34  :  1 ;  Judg.  18  :  29. 


u  ch.  13:8.      w  ch.  15  :  3  ;  17  :  12,  27 ;    Ecclee.  2:7.     x  Deut, 


tier  upon  this  "well  watered"  dis- 
trict— the  man  of  God,  who  in  a 
worldly  policy,  cast  his  lot  here  with 
the  wicked,  for  he  was  dwelling  in 
Sodom.,  alas !  Prov.  13  :  20.  They 
not  only  carried  away  his  property, 
but  himself  and  the  women  and  peo- 
ple, (vs.  16.)  And  it  was  the  news 
of  this  fact  which  would  now  in- 
volve Abram  in  the  war,  and  which 
led  to  all  the  triumphant  issues.  It 
does  not  seem  that  Lot  had  taken 
part  in  the  revolt,  or  in  the  war  ; 
but  as  a  prominent  man  there,  his 
capture  may  have  been  deemed  the 
more  important.  So  Lot  is  taught 
a  lesson  of  the  mischief  which  springs 
from  evil  associations — from  consort- 
ing with  evil  men,  or  even  dwelling 
among  them.  How  he  vexed  his 
righteous  soul  from  day  to  day  with 
their  ungodly  deeds,  and  now  is  the 
severe  sufferer  even  in  his  worldly 
interests,  which  he  too  much  sought 
to  promote.  "  Finding  him  among 
the  rebels,  will  the  conquerors  be 
apt  to  hear  or  to  believe  that  he  is 
innocent  of  the  rebellion?  Having 
been  so  unjust  to  himself,  can  he 
look  for  justice  from  them?" — Cand- 
lish. 

13.  A  fugitive  from  this  invading 
and  ^'icto^ious  host,  a  refugee,  came 
and  told  Abram,  the  Hebrew.  The 
term  "  Hebreic"  is  here  first  used. 
It  is  from  the  verb  that  means  to 
pass  over  {avar,  whence  our  English 
word  over)  and  as  an  appellative,  it 
means  one  of  the  sons  of  Heber.  The 
Sept.  translates  it  by  -n-epaTTjc — the 
one  passing  over—as  having  crossed 


the  Euphrates  from  the  East.  But 
this  was  true  also  of  the  others  who 
were  not  Hebrews.  The  patrony- 
mic is  given  here  to  show  his  con- 
nexion with  Lot,  and  his  relation  to 
the  people,  already  known  in  the 
land  as  the  sons  of  Heber,  and  de- 
scendants of  Shem.  Abram  was  re- 
siding at  the  oak-grove  of  Mamre 
the  Amorite,  and  so  he  was  near  the 
seat  of  war.  The  brothers  of  Mamre 
— Eshcol  and  Aner — were  in  league 
with  Abram  for  defence.  Heb.,  lords 
of  covenant.  They  were  rich  chief- 
tains, having  also  trained  men  at 
command. 

14.  Abram  moved  promptly  at  the 
news  of  Lot's  capture ;  for  though 
his  kinsman  had  separated  himself 
from  him,  it  was  at  Abram's  sugges- 
tion of  expediency,  and  Lot  had  suf- 
fered grievously  by  parting  from  the 
religious  privileges  of  Abram's  circle. 
The  patriarch  therefore  makes  no 
delay  now  that  he  finds  Lot  fallen 
into  the  hands  of  the  wicked  invaders, 
but  he  led  forth  (to  battle)  his  tried 
ones — trained  and  skilful  and  trusty 
— born  in  his  own  house — and  thus 
well  known  and  confidential  house 
servants  and  body-guard — three  h'lm- 
dred  and  eighteen,  answering  to  more 
than  a  thousand  men,  women,  and 
children,  with  flocks  and  herds  of 
corresponding  extent.  What  was 
the  force  of  his  allies  does  not  ap- 
pear. This  large  number  of  slaves 
in  Abram's  house,  capable  of  bear- 
ing arms,  gives  us  an  insight  into 
the  patriarchal  household."  These 
slaves  were  originally  such  as  were 


B.  C.  3016.1 


CHAPTER  XIV. 


253 


15  And  he  divided  himself  against  them,  he  and  his  servants 
by  night,  and  7  smote  them,  and  pursued  them  unto  Hobah, 
which  is  on  the  left  hand  of  Damascus. 

y  Isa.  41  :  2,  3. 


taken  in  war,  or  bouglit  with  monej. 
Many  were  also  born  in  the  house, 
and  trained  in  the  doctrines  and 
duties  of  religion,  and  admitted  to 
the  privileges  of  circumcision  and 
the  Sabbath,  and  treated  as  a  relig- 
ious charge.  "Abram  commanded 
his  children  and  his  household  after 
him,  that  they  might  keep  the  way 
of  the  Lord,  to  do  justice  and  judg- 
ment, that  the  Lord  might  bring 
upon  Abram  all  that- He  had  prom- 
ised." ^  Pursued  them  till  (unto) 
Ban.  The  opponents  of  the  Mosaic 
authorship  refer  to  this  verse  to 
show  a  later  hand,  comparing  it 
with  Josh.  19  :  47,  and  Judg.  18  :  29. 
But  it  is  plain  that  Ban  and  Paneas 
were  not  two  names  for  the  same 
place,  but  different  towns,  four  miles 
apart ;  the  one  at  the  western,  the 
other  at  the  eastern  source  of  the 
Jordan.  The  former  anciently  called 
Laish  or  Lesliem,  lying  in  the  valley 
towards  Beihrehol,  (Judg.  18:29,) 
now  called  Tel  el  Kadi,  (Kadi  being 
same  as  Dan — judge)  —  the  latter 
called  Paneas,  or  Banias.  This 
would  be  on  the  line  of  the  road. 
The  name  Ban  is  here  found  iu  the 
8am.,  Sept.,  and  Onk.  versions.  It 
might  be  supposed  to  have  been 
altered  by  a  revising  hand.  But 
the  custom  in  such  cases  was  rather 
to  add  the  other  name,  without  al- 
tering the  original.  And  we  may 
rather  suppose  that  the  name  Ban, 
like  Helron,  was  in  use  at  the  time 
of  x\bram.  Some  suppose  that  Dan, 
originally  held  by  a  Hebrew,  was 
afterwards  called  Laish  by  the  Si- 
donians,  into  whose  hands  it  fell 
(Judg.  18)  and  subsequently  received 
its  original  name  again.  Smith's 
Bib.  Bie.  gives  another  view, 

15.  Bivided  himself  against  them. 
That  is,  he  so  arranged  his  forces  as 
to  tall  upon  them  at  different  points 


— probably  at  both  flanks  and  centre 
at  once.  This  was  the  common  mode 
of  attack.  This  was  done  at  night. 
The  Sept.  reads.  He  fell  upon  them. 
^  He  and  his  servants.  Abram  may 
have  attacked  them  with  his  force 
at  one  point,  and  his  allies  at  an- 
other. ^[  Befeated  them.  Heb., 
Smote  them — victoriously.  "^  Hobah 
is  here  located  on  the  left  of  Damas- 
cus, which^  according  to  the  Hebrew 
mode  of  describing  the  points  of  the 
compass,  is  north  of  Damascus,  the 
face  being  supposed  to  be  towards 
the  rising  sun.  ^  Bamascus.  This 
most  ancient  capital  city  is  here  first 
mentioned,  and  again  in  ch.  15  :  2. 
No  city  has  retained  such  a  popula- 
tion and  prosperity  through  so  many 
years.  We  approached  it  from  the 
southwest.  Leaving  Banias  and  its 
fine  olive-groves,  and  Hermon,  ^vith 
its  summit  of  snowy  ridges,  we  came 
by  a  most  stony  and  uncomfortable 
road  to  "  the  plain  of  Damascus " 
the  next  day.  The  cold  cliill  of  the 
air  was  distressing,  with  high  winds. 
The  plain  was  disappointing  as  to 
its  reputed  fertility  and  beauty. 
But  this  is  the  more  unfavorable 
point  of  approach  to  the  city.  In 
some  parts  the  grass  was  bright 
(April  19),  and  the  grapevine  grow- 
ing finely,  but  for  the  most  part  it 
was  a  dreary,  barren  waste.  We 
looked  in  vain  for  "  the  sea  of  ver- 
dure" which  Lamartine  speaks  of. 
But  within  half  an  hour  of  the  city 
the  grand  oasis  burst  suddenly  upon 
us,  and  an  immense  circuit  of  green 
opened  to  view,  and  we  were  ushered 
at  once  from  the  desert  into  a  most 
verdant  garden  of  apricots  and  figs, 
in  fruit,  but  unripe.  The  two  chief 
rivers  which  flow  rapidly  through 
the  vale  below  the  street  level,  and 
part  into  four  streams,  with  divers 
branches,  are  the  Barada  (probablj 


S54 


GENESIS. 


[B.  C.  2016 


16  And  he  brought  back  ^all  the  goods,  and  also  brought 
again  his  brother  Lot,  and  his  goods,  and  the  women  also,  and 
the  people. 


z  vs.  11,  12. 


the  "  Ahcma,"  mentioned  by  Naa- 
man)  and  the  Aicaj — probably  the 
Phar'par  —  though  another,  the 
Wady  Helbon,  also  contends  for  the 
succession.  These  streams  are  so 
clear,  and  flow  through  such  rich 
garden  plots  and  fields  of  corn,  and 
groves  of  walnut  and  apricot,  that 
we  could  not  wonder  at  the  Syrian 
captain  preferring  these  to  the  mu.d- 
dy  Jordan  for  an  ablution.  We 
were  cheered  by  the  beautiful,  lux- 
uriant lawns  on  either  side  of  a 
rushing  river — noble  trees  of  oak, 
elm,  and  poplar  skirting  the  road, 
and  aqueducts  with  fou.ntains  along 
the  streets,  furnishing  ample  sup- 
plies of  water  to  the  city  and  to  the 
traveller.  Passing  through  this  ru- 
ral suburb,  bordering  the  city  with 
its  deep  fringe  of  green,  we  came 
upon  the  narrow,  filthy  streets,  pav- 
ed ;  found  the  richest  bazaars  we  had 
yet  seen,  stored  with  all  merchan- 
dises of  the  East,  and  were  conduct- 
ed to  "  the  street  called  Straight,"  (as 
it  really  is)  where  the  apartments 
were  already  crowded.  We  were, 
however,  handsomely  quartered  in  a 
private  house  hard  by,  and  for  the 
time  of  our  sojourn  in  the  city,  were 
treated  with  the  full  oriental  ac- 
commodations. The  divans  for  our 
beds,  and  the  quiet  and  neatness 
were  very  refreshing,  instead  of  the 
tumult  and  annoyance  of  a  crowded 
hotel.  The  streets  and  courts,  how- 
ever, were  constantly  blockaded  with 
the  lazy  dogs  lying  everywhere  in 
your  path.  From  the  gate  of  the* 
city  to  our  house,  about  a  quarter  of 
a  mile^  we  counted  eighty  of  these 
dogs  which  so  infest  the  city — 
"  dumb  dogs,  that  will  not  bark," 
(Isa.  56  :  10; — except  at  night,  to  dis- 
turb ones'  slumber.  The  window 
where  Paul  was  let  down  by  the 
wall   in    a     )asket    is  pointed    out 


(surely  in  that  direction)  an  opening 
in  the  wall ;  and  outside  of  the  citj' 
gate  a  large  rock  is  shown,  where 
tradition  has  located  the  scene  of 
Saul's  conversion.  We  passed  a 
huge  sycamore,  which  I  measured, 
and  found  its  girth  forty-two  feet. 
The  overhanging  hills,  which  we 
ascended  on  our  way  across  the 
Lebanon,  furnished  a  view  of  the 
city  which  is  utterly  beyond  descrip- 
tion. The  thirty  miles'  circuit  of 
verdure,  girt  by  a  desert,  the  silver 
courses  of  the  rivers,  set  in  emerald 
green,  the  glistening  domes,  and 
twenty  or  thirty  towering  minarets  ; 
the  chief  mosque  and  college  of  Der- 
vishes spreading  out  in  the  midst 
like  the  figure  nine  horizontally,  and 
the  great  city  enveloped  in  its  rich 
drapery,  like  a  fairy  island  in  a  sea 
of  verdure.  We  learned  from  one 
of  the  resident  missionaries  that  the 
population  is  not  over  one  hundred 
and  fifty  thousand.  The  Jews  are 
reckoned  at  five  thousand,  with  seven 
synagogues,  and  very  many  families 
of  great  wealth.  At  Kefr  Haica,  the 
day  before  reaching  Damascus,  we 
came  upon  a  very  fine  ruin,  and 
asking  one  of  the  old  men  about  it, 
he  answered  "  Namrud."  I  asked 
him  who  built  it.  He  said  "  Namrud 
(Nimrod)  for  himself,"  and  that  his 
tomb  was  away  on  the  hill  adjacent. 
16.  A7id  he  brought  lack — recover- 
ed— restored  all  the  goods  (same  term 
as  before,  vs.  12.)  The  Sept.  adds, 
"of  the  Sodomites"  "jf  His  oim 
brother  Lot.  Here  called  "  his  broth- 
er,"  but  heretofore  "  his  brother's 
son"  vs.  12,  according  to  the  com- 
mon Hebrew  idiom,  which  uses  the 
term  brother  for  kinsman.  *[[  And 
the  women.  It  would  hence  appear 
that  the  invaders  had  taken  captive 
the  women  also,  makirg  thoir  raJi 
more  infamous. 


B.  C.  2016.] 


CHAPTER  XIY. 


255 


17  •[  And  tli(j  king  of  Sodom  ^  went  out  to  meet  bim  (^  after 
his  return  from  the  slaughter  of  Chedorlaomer,  and  of  the  kings 
that  ivere  with  him,)  at  the  valley  of  Shaveh,  which  is  the  '^  king's 
dale. 

18  And  <i  Melchizedek  king  of  Salem  brought  forth  bread  and 
wine :  and  he  teas  the  ^  priest  of  ^ the  most  high  God. 


a  Judg.  11  :  34 ;  1  Sam.  13  :  6.     b  Heb.  7:1.     c  2  Sara.  1^  :  18.     d  Heb.  T  :  1.     e  Ps.  110 :  4 
eb.  5:6.     f  Mic  6:6;  Acts  16:17;  Ruth  3  :  10 ;  2  Sam.  2  :  5. 


Heb 


17.  And  the  king  of  Sodom.  Abram 
now  is  to  be  presented  in  bis  trium-  i 
pbant   faitb,   which   wrought   with 
his  works,  and  which  by  his  works 
was  made  perfect,"  (Jas.  3  :  22.)    His  ; 
relation  to  the  king  of  Sodom  is  to 
be  set  forth  in  contrast  with  his  re-  ; 
lation  to  the  king  of  Salem.     He 
wiU  be  found  to  be  "  strong  in  faith, 
giving  glory  to  God,"  and  not  tak-  j 
ing  the  glory  to  liimself.     He  will  \ 
show  his  superiority  to  mere  worldly 
honors  and  emoluments,  by  declin- 
ing the  proffer  of  the  ungodly  mam-  ; 
mon.     He  will  show  that  his  aims 
were  higher  than  the  mere  temporal 
possessions,   and  that   the  heathen 
wealth  of  the  Canaanites  could  not  > 
be  accepted  in  return  for  his  victori- 
ous deeds,  as  it  was  to  become  his 
by    virtue    of    a    covenant    grant.  | 
"  Lest  thou  shouldest   say,  I  have 
made  Abram  rich."     Noble,  heroic  \ 
triumph  of  faith.   •[  Tlie  talley  of  Sim-  • 
mh.     The  term  Sliateli  means  xalley  \ 
or  dale.     In  vs.  5  it  occurs  with  the  i 
name  of  a  town  or  group  of  towns,  i 
(Kirjathaim  —  double    city.)      And  j 
here  it  is  of  obscure  and  uncertain  I 
reference.    "  The  valley  of  the  king  "  j 
is  mentioned  again,  2  Sam.  18 :  18,  j 
as  the  site  of  a  pillar  which  Absa- 
lom set  up.     It  is  supposed  by  some  | 
that  this  valley  of  the  king  was  an  j 
open,  broad  valley  to  the  north  of ! 
Jerusalem,  which  woidd  be  on  the  ' 
route  of  Abram's  return   from  the  I 
conquest   of  ihe  kings.     The  Sept. 
reads,  "  This  is  the  field  of  the  kings." 
But  it  is  more  commonly  held  to  be 
the  same  as  the  valley  of  Kedron, 
where  tradition  has  long  located  the 
*omb  of  Absalom,  and  where  a  lo- 
cality still  bears  the  name.    Jose- 


phus  also  speaks  of  "the  kings' 
vale "  as  being  two  furlongs  from 
the  city.  If  so,  Abram  returned 
probably  by  wav  of  the  Dead  Sea. 
Bitter  Erd.— Williams'  Holy  City 
Before  the  narrative  is  completed  in 
reference  to  the  king  of  Sodom,  (see 
vs.  21-23)  the  king  of  Salem  is  in- 
troduced. 

18.  Melchizedek.  This  Heh.  name 
means  "King  of  Bighteou.sness." 
This  is  dwelt  upon  in  Paul's  argu- 
ment (Heb.  7)  where  he  shows  tha.t 
this  mysterious  and  sacred  official 
personage  was  a  tj'pe  of  Christ  in 
many  striking  particulars,  and  that 
this  whole  transaction  of  Abram's 
tithing  to  him,  and  of  his  blessing 
Abram,  was  typical  of  the  relations 
subsisting  between  the  old  economy 
of  grace  and  the  new,  and  of  Christ's 
official  functions  as  King — Priest, 
after  the  order  of  Melchizedec,  (Psa. 
110  :  4.)  (1.)  Here  was  a  royal  priest- 
hood existing  in  Canaan,  the  trace 
of  a  Divinely  appointed  ministry  in 
that  heathen  land  prior  to  the  Le- 
vitical  institutions,  just  as  there  was 
the  Sabbath  prior  to  the  giving  of 
the  Decalogue,  and  which  therefore 
could  not  be  abrogated  by  the  pass- 
ing away  of  the  Levitical  economy. 
Here  is-  a  high  functionary  of  God, 
who  appears  as  a  representative  of  a 
gracious  remnant  in  this  heathen 
land,  and  stretches  the  hand  to  this 
rising  man  of  faith,  and  head  of  the 
faithful.  (2.)  Thus  the'  substantial 
oneness  of  the  Patriarchal  and  Le- 
vitical systems  is  set  forth — for  the 
Levitical  priesthood  was  in  the  loins 
of  Abram  (as  the  ancestor  of  Levi) 
when  Melchizedek  met  him,  (Heh, 
7  :  10.)    (3.)  Melchizedek  is  the  rep.  . 


256 


GENESIS. 


[B.  C.  2015. 


resentative  of  universality  prior  to 
ahe  particularism  of  the  Mosaic  rit- 
q^l,  and  as  such,  dwelling  among 
the  heathen,  he  is  a  type  of  the  I 
great  Pauline  and  normal  idea  of 
the  church,  as  universal,  embracing 
all  nations  and  people ;  and  so  he 
looms  up  in  the  history  as  a  strik- 
ing type  of  Christ.  He  therefore  in 
blessing  Abram  just  at  this  crisis, 
when  the  more  universal  is  to  give 
place  to  the  more  restricted  and  par- 
ticular, shows  that  the  particularism 
now  contemplated  in  Abram,  is  only 
in  order  to  a  universality.  (4.)  As  a 
representative  and  remnant,  perhaps, 
of  the  pre-Canaanitish  occupants  of 
the  promised  land,  he  was  a  living 
testimony  to  the  promised  blessing 
upon  Shem,  endorsing  over  to  Abram, 
the  primitive  religion,  just  as  he 
himself  vanishes  from  history.  Like 
as  Nicodemus  gives  his  testimony  to 
Christ,  a  ruler  of  the  Jews  certifying 
to  the  claims  of  the  great  Comer, 
only  with  yet  dim  and  imperfect 
conceptions  of  the  true,  so  here. 
Melchizedek  falls  short  of  the  full 
idea  of  God,  and  seems  not  to  have 
attained  to  the  Gospel  idea  of  Him, 
as  Jehovah  and  Redeemer.  And  so 
we  find  Abram  adding  this  chief, 
significant  title,  Jehovah  (the  Lord) 
to  that  which  Melchizedek  uses, 
(compare  vss,  19  &  22.)  So  the  aged 
Simeon,  who  had  long  waited  for 
the  consolation  of  Israel,  took  the 
infant  Jesus  in  his  arms  in  the  tem- 
ple— "  the  last  patriarch  and  prophet 
of  the  law  hailing  the  new-born 
hope  of  the  Gospel,  and  then  depart- 
ing— the  lingering  twilight  of  de- 
clining day  mingling  with  the  dawn 
of  a  better  morn."  Melchizedec  was 
"  the  last  remaining  flower  of  a 
passing  development  —  Abram  the 
germ  and  commencement  of  a  new, 
more  promising,  and  hopeful  one." 
Or  like  John  the  Baptist,  who  had 
not  fully  introduced  the  Gospel  plan, 
but  had  led  only  to  the  edge  of  the 
wilderness,  he  yet  sees  that  there 
Cometh  one  after  him  mightier  than 
he  —  Abram,  and  Abram's  Divine 
seed.     And  as  the  last  preserver,  as 


it  were,  of  the  patriarchal  hope,  he 
hands  over  his  function  to  one  more 
highly  favored  than  himself — one 
who  had  subdued  the  kings  under 
him,  (Ps.  110 :  5),  as  a  type  of  the 
coming  King  of  kings,  and  who  had 
in  his  loins  the  entire  Levitical 
priesthood.  Melchizedek  seems  like 
the  Baptizer  to  be  saying,  "  He  must 
increase,  but  I  must  decrease,"  John 
3  :  30.  Abram  also  sees  Christ's  day 
in  Melchizedek,  and  so  the  patri- 
archal  and  the  Levitical  dispensa- 
tions exchange  signals  in  reference 
to  the  better  covenant  to  come,  and 
confess  their  shadowy  and  subordi- 
nate nature,  "  that  Christ  may  be  all 
in  all."  The  argument  of  Paul  in 
the  Hebrews  to  show  the  superiority 
of  the  Gospel  dispensation  above  the 
Levitical,  is  grounded  on  the  pro- 
phetic passage,  Ps.  110  :  4.  He 
shows,  ch.  7:1,  the  greatness  of  this 
Melchizedek  as  King  of  righteous- 
ness, and  I^ng  of  peace,  and  con- 
structively eternal  —  "likened  unto 
the  Son  of  God  " — his  kingdom,  like 
that  of  the  Messiah,  being  founded  on 
his  moral  attributes,  (Ps.  72.)  (1.) 
He  does  not  receive  the  priesthood 
from  an  ancestral  line,  nor  transmit 
it  as  the  Levitical  priests  did,  ac- 
cording to  descent,  vs.  5,  but  receives 
his  priesthood  immediately  by  Di- 
vine constitution,  and  after  the  powei 
of  an  endless  life.  (2.)  He  received 
tithes,  not  according  to  the  statute, 
as  if  one  of  a  priestly  establishment, 
but  outside  of  the  law,  and  above  it, 
he  received  tithes  from  him  who  had 
the  promises,  vss.  5,  6,  who  thus 
plainly  acknowledges  his  superic  ■«' 
ity.  (3.)  By  receiving  his  blessing, 
Abram  showed  the  superiority  of  this 
official  personage,  (vs.  7.)  (4.)  In 
case  of  the  Le\atical  order,  there  is  a 
succession  necessarily,  because  of 
their  being  mortal,  but  there  is  no 
succession  in  the  case  of  this  type  of 
the  Messiah.  It  is  witnessed  that 
He  livetli,  (vs.  8,)  showing  that  that 
order  was  provisional,  and  this  Mel- 
chizedek order  is  permanent.  (5.) 
The  fact  is,  that  Levi  paid  tithes  (in 
Abram)  to  Melchizedek,  because  thb    i 


B.  C.  2016.] 


CHAPTER  XIV. 


257 


•wliole  Levitical  priestliood  was  in 
Abram's  loins  at  the  time,  (vss.  9, 10,) 
and  thus  it  was  acknowledged  that 
here  was  a  higher  priesthood.  (6.) 
All  which  shows  clearly  that  the 
Levitical  priesthood  is  imperfect,  as 
also  appears  from  the  rising  np  of 
another  priest,  not  Aaronic,  but 
after  the  order  of  Melchizedek.  (7.) 
This  imperfection  of  the  priesthood 
implies  an  imperfection  in  the  Mo- 
saic statute,  which  was  framed  for 
the  religious  interest.  The  Levitical 
priesthood  was  of  temporary  use, 
and  therefore  instituted  ^vithout  an 
oath,  and  not  meant  to  be  perma- 
nent, only  pointing  to  the  higher 
priest  to  come,  who  is  King  as  well  as 
Priest,  and  confirmed  in  his  eternal 
kingdom  and  priesthood  by  the  oath 
of  God.  Thus  fhe  apostle  shows  the 
significance  of  this  Melchizedek  in 
the  history  of  God's  gracious  dispen- 
sations, as  forerunner  and  foreshad- 
ower  of  the  priesthood  of  Christ,  as 
a  King-Priest,  who  sits  "a  Priest 
upon  his  throne,"  (Zech.  6  :  13,) 
and  who  effects  "the  counsel  of 
peace  "  between  both  God  and  man, 
and  between  the  Old  and  New  Tes- 
tament economies,  "breaking  down 
the  middle  wall  of  partition,"  and 
"  abolishing  in  His  flesh  the  enmi- 
ty," (Eph.  2  :  14,  15.)  It  has  been 
held  by  some  that  "  Melchizedek " 
was  only  the  title  of  some  well 
known  personage  in  the  history. 
The  Jeics  Targum  and  Pseud.  Jon. 
read,  "  Sliem."  Josephus  adds,  "  A 
ruler  of  the  Canaanites."  But  (1.) 
The  description  given  by  the  apostle 
(Heb.  7)  does  not  answer  to  Shem. 
(2.)  There  seems  no  reason  why  the 
name  of  Shem  should  not  be  used  if 
lie  were  meant.  (3.)  But  the  argu- 
ment of  the  apostle  about  the  priest- 
hood paying  tithes  in  Abram  would 
fail  if  Melcliizedek  were  Shem,  for 
then  Levi  was  also  in  his  loins,  and 
paid  tithes  therefore  to  himself. 
Much  less  supposable  is  it  that  Mel- 
chizedek was  the  Angel  of  the  Cove- 
nant, the  Son  of  God,  for  he  is  said 
to  have  been  "  made  like  unto  the  Son 
ofGodrOleb.'-i:^.)    '^  King  oj  Sa- 


lem, This  Salem  is  commonly  sup. 
posed  to  be  Jerusalem,  which  is  else* 
where  so  called,  Ps.  76  : 2,  and  which 
is  the  ancient  Jewish  tradition.  Jews' 
Targ.  Onk.  Ps.  Jon.  The  name  Salem 
means  peace.  Some  identify  it  with 
Salim,  near  Arnon,  where  John  was 
baptizing,  John  3 :  23.  (2.)  Jerusalem 
lay  on  the  road  between  Damascus 
and  Abram's  residence  at  Hebron. 
(3.)  The  typical  relations  between 
Melchizedek  and  our  Lord  seem  to 
require  that  besides  name,  office,  and 
person,  there  should  be  also  locality. 
(4.)  Under  the  supposition  that  Sa- 
lem was  Jerusalem,  we  see  why  the 
king  of  Sodom  went  to  meet  Abram 
there.  Not  only  was  the  division  ol 
the  spoil  to  be  made  in  the  presence 
of  the  great  chieftain,  who  received 
a  tenth,  but  the  point  was  gained 
from  which  Lot  and  the  other  cap- 
tives, separating  from  Abram,  would 
now  return  to  Sodom  with  the  king. 
Whereas,  it  is  most  improbable,  as 
Winer  says,  that  the  king  of  Sodom 
would  go  out  half  way  to  Damascus 
to  meet  the  patriarch,  when,  on  this 
supposition,  Abram  was  travelling 
along  the  Jordan  to  Sodom.  (5.) 
The  narrative  seems  to  imply  that 
some  important  point  in  the  home- 
ward journey  was  reached.  The 
language  is  not  "  while  returning," 
but  "  after  Ms  return."  (6.)  This 
name  Salem  seems  to  have  been  that 
by  which  Jerusalem  was  in  very 
early  times  known  to  the  Egyptians, 
as  monumental  records  show.  The 
name  was  afterwards  called  Jebus, 
because  when  the  power  of  the  pre- 
Canaanitish  tribes  was  broken,  the 
Jebusites  obtained  possession  of  the 
city,  and  gave  it  their  own  name. 
So  Gesenius,  Bitter,  Hengstejiberg, 
Kurtz,  Winer,  Kndbel,  etc.  Some, 
as  Wolf,  take  the  name  to  be  only  a 
title,  "King  of  Peace."  But  the 
apostle  in  the  Hebrews  gives  this  as 
the  interpretation  of  the  title,  and 
not  the  title  itself. 

Observe. — Melchizedek  was,  prior 
to  Abram,  in  the  land  of  Canaan,  aa 
a  representative  of  the  true  religion, 
and  a  functionary  of  the  public  wor 


GENESIS. 


[B.  C.  2016. 


ship  of  God.  He  was  not  connected 
%vith  Abram's  call,  and  jet  lie  is  ac- 
knowledged by  Abram  as  a  priest  of 
the  Most  High  God.  We  are,  there- 
fore, referred  back  to  the  Noachic 
covenant,  and  the  idea  of  universali- 
ty therein,  as  Noah  was  tlie  repre- 
sentative and  head  of  the  whole  race 
after  the  deluge.  That  covenant 
was  the  basis  of  Melchizedek's  tran- 
saction, and  it  was  extant  as  a  power 
in  the  land,  and  among  the  nations. 
The  Mosaic  economy  to  be  intro- 
duced through  Abram  was  paren- 
thetical and  temporary,  for  a  special 
training  of  the  people  in  the  land  of 
promise.  And  Melchizedek  reaches 
over  it  to  Christ,  in  whom,  through 
Abram,  all  the  nations  are  to  be 
blessed.  It  is,  therefore,  quite  sup- 
posable  that  Melchizedek  was  a 
Semitic  chieftain  in  the  land  of  Ca- 
naan. He  is  not  associated  with  the 
five  kings,  but  appears  as  isolated, 
and  in  this  combined  civil  and  sacer- 
dotal function,  he  stands  forth  as  the 
witness  to  the  truth  among  the  Gen- 
tiles, and  the  representative  of  the 
ordinances  of  public  worship,  such  as 
a  priesthood  for  sacrifice  and  inter- 
cession implies.  If  he  be  a  Canaan- 
ite,  then  his  case  is  an  impressive 
witness  to  the  preservation  and 
transmission  of  true  religion  among 
the  Gentiles,  just  as  Job  also,  in  an- 
other locality,  was  a  conveyancer  of 
the  truth  and  worship  of  God. 
"  And  from  the  hereditary  forms  of 
a  primitive  theology,  cherished  by 
intercourse  with  the  Sidonians  and 
other  Phenicians,  were  Homer,  Soc- 
rates, Plato,  Aristotle,  and  other  sages 
of  the  east  and  west,  enabled  to  rise 
to  the  exalted  conceptions  which 
they  occasionally  formed  of  the 
ujiity,  purity,  spirituality,  and  su- 
premacy of  the  Divine  Being.  Dur- 
ing the  four  centuries  that  elapsed 
from  the  arrival  of  Abram  to  the 
conquest  of  the  country  by  his  de- 
scendants, this  interesting  relic  of 
a  pure  Gentile  worship  seems  to 
have  disappeared.  But  the  traces 
of  such  a  purifying  and  elevating 
tnowledge  of  God  were   not   even 


then  effaced  from  the  memories,  the 
customs,  and  the  phrases  of  the  peo- 
ple."— See  MurpTiy,  p.  329.  Melchiz- 
edek has  also  been  understood  by 
some  as  another  name  for  Noah, 
Enoch,  Ham,  or  an  angel,  but  with- 
out ground.  The  nanie  is  of  Semitic 
origin,  the  Hebrew  words  composing 
it  meaning  simply  "  King  of  right- 
eousness.'" The  tradition  is,  that 
Melchizedek  ministered  on  Mount 
Gerizim.  And  "  on  that  summit," 
(as  Stanley  remarks)  "the  rough 
rock  smoothed  into  a  natural  altar 
is  the  only  spot  in  Palestine,  per- 
haps in  the  world,  that  has  never 
ceased  to  be  the  scene  of  sacrifice 
and  prayer.  So  the  Samaritans 
seem  to  have  entered  into  the  idea 
of  universality  for  the  church  ;  and 
though  they  receivec^  only  the  Pen- 
tateuch, their  language  of  confession 
is,  that  Christ,  the  Messiah,  is  the 
Saviour  of  the  woeld,"  John  4  :  42. 
(See  notes.)  '^  Bread  and  wine.  These 
are  significant  as  the  staple  elements 
for  refreshment  of  the  body.  Bread 
is  the  acknowledged  staff  of  life,  and 
hence  was  presented  in  the  holy  place 
of  the  tabernacle,  as  the  sheic-bread,  oi 
bread  of  the  presence.  And  since  it 
is  the  fruit  of  labor,  it  was  there  the 
showing  forth  of  the  works  of  the 
people,  Exod.  25  :  30  ;  Heb.  9  :  2, 
So  it  was  presented  at  the  Pentecost 
— the  loaves  representing  the  fruit  of 
the  gospel  work,  and  significant  of 
the  harvest  and  ingathering  of  the 
people.  And  so  the  wine  was  poured 
out  as  a  libation  at  the  daily  sacri- 
fice as  a  drink-offering  (Exod.  29  :  40,) 
also  at  the  presentation  of  the  first- 
fruits.  Lev.  23  :  13,  and  other  offer- 
ings. Num.  15  :  5.  The  use  of  wine 
at  the  Paschal  Feast  was  not  pre- 
scribed in  the  law,  but  had  grown 
up  into  the  custom.  Matt.  26  :  27-29. 
And  from  this  Old  Testament  ordi- 
nance it  passed  to  the  Lord's  Supper, 
by  Divine  institution,  and  its  signifi- 
cance in  the  latter  was  explained  as 
symbolical  of  the  blood-shedding  of 
Christ  for  sinners,  and  the  participa- 
tion of  it  as  an  element  of  the  Gos- 
pel feas ;,  becomes  joyous  to  the  be- 


B.  C.  2016.] 


CHAPTER  XIV. 


19  And  he  blessed  him,  and  said,  Blessed  he  Abram  of  the 
most  high  God,  ?  possessor  of  heaven  and  earth. 


g  vs.  22 ;  Matt.  11 ;  25. 


lieving  soul,  John  6  :  48-58,  They 
iiad  a  meaning,  therefore,  in  the 
hands  of  Melchizedek,  and  in  this 
sacred,  official  transaction.  As  a 
priest,  he  offered  sacrifice  on  the 
part  of  others.  And  this  first  xnen- 
tion  of  a  priest  in  the  Scripture 
shows  him,  as  in  a  priestly  act, 
bringing  forth  these  elements  of 
communication  and  communion  of 
the  bread  and  cup.  Abram  is  thus 
welcomed  to  a  share  in  the  sacred, 
sacramental  ceremonial,  and  wit- 
nessed to  as  having  a  right  to  that 
ancient  communion  of  saints.  This 
solitary  priest  hails  him  as  one 
whom  he  recognises  and  rejoices  in 
— as  the  head  of  the  faithful,  and 
the  triumphant  "  friend  of  God." 
"  He  refreshed  a  wearied  and  famish- 
ed army  with  royal  liberality,  but 
because  he  was  a  pHest,  he  blessed, 
by  the  rite  of  solemn  prayer,  the 
firstborn  Son  of  God,  and  the  Father 
of  the  church." — Galciii.  The  bread 
and  -vvine,  as  sacred  elements  of  re- 
ligious ceremonial,  typify  the  future 
theocracy,  Abram  had  now  an  il- 
lustration of  the  promise,  that  he 
was  to  be  a  blessing  to  all  nations 
and  families  of  the  earth,  both  Jew 
and  Gentile,  as  also  that  the  religion 
which  he  represented  would  save 
men  from  the  bondage  into  which 
they  were  carried  by  sin,  and  from 
all  their  enemies.  *^  And  he  (was) 
the  priest.  Heb.,  A  priest  to  the  Most 
High  God.  Public  worship  had 
been  solemnly  set  up  in  the  family 
of  Adam,  and  sacrifice  was*  carried 
on  there  before  the  shekinah.  The 
great  leading  observances  were  prob- 
ably the  same  under  Melchizedek's 
priesthood  as  before  and  since.  The 
function  of  a  priest  was  not  only  to 
sacrifice,  but  to  i^ntercede  for  the 
people,  and  he  must  be  called  of 
God.  as  was  Aaron,  and  have  some- 
what to  offer,  (Heb.  5  :  1-10.)  And 
the  office  of  priest  and  king  were 


united  afterwards  very  often  in  one 
person,  (Virg.  ^neid,  3.  80,  Creuzer, 
4.  405,)  but  preeminently  in  Christ 
Jesus,  by  Divine  appointment,  for 
the  salvation  of  men,  ^  The  3fost 
High  God.  Heb.,  M  Elyon.  This 
is  a  name  of  God  here  first  found 
in  the  Scripture.  El,  signifying 
strength,  is  the  base  of  the  name 
Elohim — the  original,  absolute  name 
of  God,  by  which  He  is  known  in.  the 
history  of  the  creation,  and  appro- 
priate to  His  Creatorship.  This  is 
the  evidence  that  the  one  God  was 
worshipped,  as  a  testimony  against 
polytheism  and  idolatry,  as  the  liv- 
ing God,  omnipotent  and  supreme. 
And  this  was  done  formally,  public- 
ly, and  statedly  by  a  set  ministry, 
and  in  such  form  of  worship  as  ac- 
knowledged the  need  of  the  great 
blood-shedding  for  atonement,  and 
of  the  great  high  priesthood  to 
come, 

19.  He  Uessed  him.  ^Melchizedek 
blessed  Abram,  He,  therefore,  acts 
in  a  priestly  capacity.  This  sacer- 
dotal act  of  his  is  that  which  is  so 
significant,  as  interpreted  by  the 
New  Testament,  "For  the  less  is 
blessed  of  the  better,"  (Heb'.  7 :  7.) 
And  this  act  of  blessing  shows  that 
Melchizedek  is  the  better,  blessing 
Abram,  the  less.  And  Abram,  in  re- 
ceiving the  blessing,  admits  the  su- 
periority of  this  king-priest,  (Heb. 
7  :  7.)  Thus  Abram,  who  was  in  his 
capacity  as  a  conquering  sheikh,  rel- 
atively great,  does  at  the  very  acme 
of  his  greatness,  own  that  he  is  rela- 
tively little,  and  inferior  to  this  sa- 
cred personage.  The  friend  of  God, 
the  covenant  head  and  father  of  the 
faithful,  has  victory  granted  him  ovei 
kings,  and  is  thus  a  type  of  every  true 
Christian,  and  of  the  chtirch  of  Christ 
on  the  earth,  while  he  expresses 
his  faith  and  religious  reverence 
and  obedience  by  paying  tithes  to 
the  accredited  functioiiary  of  (iod'a 


GENESIS. 


[B.  C.  2016. 


20  And  h blessed  he  the  most  high  God,  which  lath  deHvered 
thine  enemies  into  thine  hand.     And  he  gave  him  tithes  *  of  all. 

hch.  24:27:    iHeb.  7:4 


worsliip.  The  key  to  this  mystery 
is,  that  both  these  personages  were 
types  of  Christ ;  and  their  meeting 
here  is  a  significant  confluence  of 
the  streams  of  prophecy  and  prom- 
ise, rushing  onward  to  the  destined 
consummation.  What  was  striking 
in  this  priest-king  is,  that  he  reigned 
in  the  metropolis  of  the  promised 
land,  "where  Abram's  seed  were 
destined  to  reign,  and  to  exercise  a 
priesthood,  which  in  future  genera- 
tions was  to  be  committed  to  them  ; 
and  thus  this  representative  of  the 
religious  interest  of  that  old  Salem 
gave  testimony  to  Abram,  as  to  one 
toho  had  the  promises,  (Heb.  7 :  6.) 
Abram  having  just  saved  the  land 
of  promise  by  his  exploits,  this  king, 
not  of  the  federal  cities,  but  the  rep- 
resentative of  the  promised  land  it- 
self— the  prince  of  its  capital — ac- 
knowledges the  claims  which  the 
conqueror  had  established  in  a  strict- 
ly political  and  worldly  sense,  "  The 
temporal  and  spiritual  blessing  was 
thus  transferred  from  the  present 
ruler  of  the  capital  to  the  later  de- 
scendants of  the  patriarch,  and  the 
promises  of  God  were  prophetically 
repeated  by  the  only  earthly  king 
who  worshipped  him."  But  the 
realization  of  these  assurances  is 
symbolized  by  the  name,  "peace" 
and  it  was  effected  only  passingly  in 
Solomon,  who  was  a  shadow  of  the 
blessed  "  Prince  of  Peace  " — Imman- 
uel.  ^  Possessor  of.  The  Sept.  reads. 
Who  acquired  (or  created)  the  heamn 
and  earth.  Some  read  the  term  here 
Creator.  But  it  has  nowhere  this 
sense  clearly  made  out.  It  is  rather 
Proprietor ;  yet  there  is  an  allusion 
to  God's  creatorship,  and  a  recogni- 
tion of  the  God  of  Melchizedek  as 
the  Creator  and  upholder  of  the  uni- 
verse. "  We  have  here  no  mere  lo- 
cal or  national  Deity,  with  limited 
power  and  province,  but  the  sole  and 


supreme  God  of  the  universe,  and  of 
man."  This  is  no  representative  of 
a  mere  natural  religion,  but  doubt- 
less of  the  revealed  religion,  imper- 
fect, indeed,  as  yet,  but  to  be  unfold- 
ed and  developed  in  the  ministry  of 
Abram. 

20.  Here  follows  a  thanksgiving 
to  the  God  of  Melchizedek  and  of 
Abram  for  the  victory  achieved  over 
the  common  enemies.  Thus  he  ex- 
presses  the  interest  which  he  has  in 
common  with  the  patriarch,  and  how 
much  is  due  to  Abram  as  the  rising 
dignitary  of  God's  chosen  ones,  who 
has  returned  with  the  Divine  seal  of 
triumph  set  upon  his  mis^dr::  i.g«,iijm: 
the  invading  hosts  of  the  heathen. 
This  is,  in  the  type,  a  recognition  of 
Abram's  conquering  greatness  as 
"  father  of  the  faithful,"  and  "  friend 
of  God."  The  form  of  the  benedic- 
tion is,  (1.)  A  blessing  upon  Abram 
from  God  most  high,  the  sovereign 
of  the  universe.  And  (2.)  A  bless- 
ing ascribed  to  God  as  the  Author  of 
Abram's  victories.  ^  And  he  gave 
him  tithes  of  all.  This  is  Abram'a 
response  to  the  priestly  benediction 
of  Melchizedek.  This  was  the  open 
acknowledgment  of  his  priestly  dig*- 
nity  and  lawful  claim.  He  offered 
to  him  the  tenth  part  of  the  spoils 
(Heb.  7  :  4)  and  the  spoils  were  aU 
the  treasure  which  he  would  be 
likely  to  have  in  hand  at  this  dis- 
tance from  his  home.  He  thus  sub- 
ordinated himself  to  the  spiritual 
authority  of  this  personal  type  of 
Christ,  and  gave  to  his  descendants 
an  example  of  most  serious  import, 
which  is  reflected  in  the  enactments 
of  the  law.  "  While  the  gold  and 
silver  acquired  by  Abram  foreshad- 
ow the  future  monaichy,  the  bread 
and  wine  of  Melchizedek  typify  the 
future  theocracy."  The  apostle 
dwells  on  this  typical  act  of  Abram, 
as    expressing    the    superiority    ol 


B  C.  2016.] 


CHAPTER  XIV. 


261 


21  And  the  king  of  Sodom  said  unto  Abram,  Give  me  the  per- 
sons, and  take  the  goods  to  thyself. 


Chrisi  's  Melchizedek  priesthood,  for 
the  reason  that  Levi,  the  head  of 
the  Levitical  priesthood,  was  in  the 
loins  of  Abram  when  Melchize- 
dek  met  him ;  and,  therefore,  they 
may  be  said  to  have  paid  tithes  to 
this  king-priest,  and  thus  to  have 
admitted  the  inferiority  and  subor- 
dination to  him  of  the  whole  Leviti- 
cal priesthood,  Heb.  7  :  1-10.  This 
Melchizedek  was  before  the  Leviti- 
cal law,  and  received  tithes,  not  by 
virtue  of  the  statute,  but  by  a  higher 
right,  as  one  that  liveth,  and  is  not 
merely  of  a  line  of  dying  priests. 
"  To  Melchizedek  God  has  manifest- 
ed Himself  as  the  God  of  the  pres- 
ents— the  Most  High.  To  Abram,  as 
God  of  the  future — Jehovah — who 
promises  salvation.  Melchizedek 
owns,  accordingly,  the  future  by 
blessing  Abram,  while  Abram  recog- 
nizes the  present  by  giving  tithes  to 
Melchizedek.  Melchizedek  is  still 
within  the  old  Noachic  covenant, 
which  rested  on  a  universal  basis. 
Abram  is  within  the  new  covenant, 
which  rests  on  a  particularistic  ba- 
sis ;  and  even  in  this  respect,  the 
position  of  Melchizedek  is  more  ex- 
alted. But  this  universalistic  cove- 
nant terminated  in  one  individual — 
just  as  Melchizedek  stands  alone 
among  a  degenerate  and  idolatrous 
race  —  the  only  remaining  servant 
and  worshipper  of  the  God  who  had 
entered  into  covenant  with  Noah. 
On  the  other  hand,  the  particularis- 
tic covenant  which  commences  with 
Abram,  is  to  enlarge  into  the  fullest 
and  most  comprehensive  universali- 
tj,  as  destined  to  bring  salvation  to 
all  nations,  and  terminates  in  one 
Person,  the  highest  and  last  repre-  \ 
sentatjve  of  the  Abrahamic  cove-  j 
na^t.  Melchizedek  unites  in  his  I 
person  the  priestly  and  kingly  digni- 
ties. In  Aaron,  Abram  attains  the 
one,  in  David  the  other.  In  Abram 
both  Aaron  and  David  bow  before 
Melchizedek.    But  Christ  is  the  real- 


ity and  the  antitype  of  which  Mel- 
chizedek is  only  the  shadow.  This 
ancient  king  of  rigiiteousness  and 
of  peace  foreshadows  Him  in  whom 
righteousness  and  peace  embrace 
each  other,  Ps.  85 :  10.  It  is  strik- 
ing that  in  the  Book  of  Genesis, 
which  pays  so  much  attention  to 
genealogies,  no  mention  is  made  of 
the  pedigree  of  a  person  so  exalted 
that  even  the  honored  ancestor  of  a 
chosen  race  bowed  before  him.  But 
this  was  the  designed  intimation  of 
the  sacred  record,  that  his  office  de- 
pended on  no  hereditary  descent,  as 
with  the  statutory  priests,  and  that 
so  the  great  antitype  had  an  unde- 
rived  oflSce.  In  David  the  royal  dig- 
nity is  attained,  and  hence  the  city 
of  Melchizedek  becomes  that  of  Da- 
vid. The  fact  that  Abram  received 
the  "  bread  and  wine "  from  his 
priestly  hands,  symbolized  the  cove- 
nant provisions  of  refreshment  and 
comfort  which  God  would  pledge  to 
him  in  every  conflict.  And  by  that 
strange  but  significant  priestly  bles- 
sing, Abram  is  set  apart  for  his  ca- 
reer. It  is  the  blessing  of  a  patri- 
arch, who  has  finished  his  work,  be- 
stowed upon  a  young  man,  who 
stands  at  the  commencement  of  an 
indefinite  development.  See  Kurtz, 
Old  Qav.,  Vol.  1.,  p.  222.  In  Mel- 
cliizedek,  Abram  sees  the  day  of 
Christ,  and  is  glad.  Let  us  also  be- 
hold our  blessed  Lord  set  forth  in 
history  thus  early  and  plainly  in  the 
person  and  office  of  this  Melchize- 
dek, Heb.  7 : 1. 

21.  Abram  now  appears  as  assert- 
ing for  himself  a  superiority  to  the 
king  of  Sodom,  who,  according  to 
custom,  concedes  to  Abram  the  spoils 
of  conquest  as  his  right,  and  asks 
only  the  rescued  captives,  Abram's 
declinature  of  this  offer  shows  that 
he  aims  at  no  mere  personal  advan- 
tage ;  and  besides  that,  he  will  not 
be  beholden  to  this  heathen  prince. 
He  must  have  seen  something  of 


963 


GENESIS. 


[B.  0.  2016, 


22  And  Abrara  said  to  the  king  of  Sodom,  I  ^^ha^e  lifted  up 
mine  hand  unto  the  Loed,  the  most  high  God,  ^  the  i^ossessor  oi 
heaven  and  earth, 

25  That  ^  I  will  not  take  from  a  thread  even  to  a  shoe-latchet, 
and  that  I  will  not  take  any  thing  that  is  thine,  lest  thou  should 
est  say,  I  have  made  Abram  rich : 

24  Save  only  that  which  the  young  men  have  eaten,  and  the 
portion  of  the  men  "  which  went  with  me,  Aner,  Eshcol,  and 
Mamre  ;  let  them  take  their  portion. 


k  Exod. 
n  vs.  13. 


:  8 ;   Dan.  12 :  7 ;   Kev.  10 :  5,  6.    1  vb.  19 ;  eh.  21 :  33.    m  So  Esther  9 :  15,  16. 


their  gross  abominations,  and  at  any 
rate,  he  could  not  thus  approve  Lot's 
association  with  such.  Thus  he  sets 
an  example  for  his  faithful  posterity 
of  making  distinction  between  the 
righteous  and  the  wicked — giving  to 
the  church,  and  refusing  to  receive 
from  the  world.  He  had  spoiled  the 
invaders,  and  had  rescued,  even  for 
the  king  of  guilty  Sodom,  the  plun- 
der they  had  taken  from  him.  By 
the  laws  of  Arab  warfare  it  was  his  ; 
and  yet  he  will  not  accept  it — he 
\nl\  not  take  it,  though  it  is  his 
right.  He  will  keep  himself  unspot- 
ted from  the  world.  He  M'ill  not  be 
exalted  by  such  worldly  means.  He 
had  vowed  solemnly  to  this  effect. 
It  was  thus  most  important  in  all 
his  plan  and  principle.  *f[  /  have 
lifted  mine  Jiand  unto  the  Lord. 
Abram  here  adds  to  the  titles  which 
Melchizedek  gives  to  God,  this  more 
exalted  one,  "  Jehovah,"  which,  as  it 
is  the  redemptive  name  of  God,  ex- 
presses Abram's  gospel  faith  and 
hope  —  that  he  Avill  live  by  faith, 
and  walk  by  faith,  and  not  by  sight 
— trusting  in  the  covenant-keeping 
God,  and  not  in  any  arm  of  flesh  or 
human  alliance. 

23.  TJiat  I  will  not  taJce.  Heb.,  If 
I  mil  take.  This  is  the  Orient.al 
idiom  of  an  oath.  "If  they  shall 
enter  into  my  rest "  means  the?/  shall 
not  enter.  ^  From  a  thread  even  to 
a  shie-latchet — the  most  trivial  arti- 
cle 01  spoil — he  would  utterly  refuse. 
Not  a  thread  will  he  take — not  even 
the  latchet  which  binds  the  dusty 


sandal  on  the  foot.  ^  Anything  timt 
is  thine.  Abram  would  lay  no  claim 
to  anything  by  the  mere  title  of  war, 
though  the  claim  was  so  acknowl- 
edged. He  holds  it  all  to  belong  to 
the  king  of  Sodom.  The  chief  rea- 
son is  given,  that  he  will  not  be  un- 
der obligation  for  any  part  of  his 
promotion  or  advancement  to  any 
earthly  potentate,  much  less  to  this 
king  of  the  guilty  city,  which  was 
even  now  waiting  its  just  retribu- 
tion and  destruction.  T[  Lest  thou 
shouldest  say,  I  have  made  Abram 
(the  chosen  of  God,  the  owner  and 
heir  of  the  land)  rich. 

24.  This  refusal  does  not  prevent 
him  from  accepting  the  subsistence 
of  his  men,  nor  from  allowing  his 
allies  to  take  their  portion.  He 
stands  on  a  far  different  platform 
from  them,  as  living  on  God's  cove- 
nant, and  looking  for  "the  better 
country,"  that  is,  the  heavenly. 
While  he  is  in  the  world,  he  is  not 
of  it.  He  comes  out  from  among 
them,  and  is  separate,  and  will  not 
touch  the  unclean  thing,  (2  Cor.  G  :  17.) 
because  God  will  be  his  God,  and  he 
and  his  will  be  His  people,  (2  Cor. 
6  :  18.)  Here  is  Abram's  greatest  con- 
quest— "  the  victory  that  overcometh 
the  world,  even  his  faith." 

Observe. — Here  appears  through- 
out the  great  idea  of  Abram's  right- 
ful claim  to  the  land  of  Canaan. 
This  is  the  inheritance  covenanted 
to  him  and  to  his  seed  forever.  This 
grant  overreaches  the  mere  earthly 
Canaan.     It  includes  "the  incorpo 


B.  C.  2006.1 


CHAPTER  XV. 


CHAPTER   XY. 


AFTER  these  things  the  word  of  the  Lord  came  imto  Abram 
a  in  a  vision,  saying,  ^  Fear  not,  Abrani :   I  am  thy  ^  shield, 
and  thy  exceeding  ^  great  reward. 


a  Dan.  1 0 : 1 ;  Acts  10 :  11.    b  ch.  26  :  24 ;  Dan.  10:12;  Lnke  1 :  13-SO.     c  Psa. 
84  :  11 ;  91 :  4 ;  119  :  114.    d  Psa.  16  :  5  ;  58  :  11 ;  Prov.  11 :  18. 


3;  5:12! 


ration  in  himself  of  the  whole  race 
so  far  as  it  is  faithful,  and  the  spirit- 
ual government  of  the  world  by  his 
influence  proceeding  therefrom." 
So  it  is  said  that  the  promise  was 
that  he  should  be  "  lidr  of  the  icorld," 
(Rom.  4 :  13,  16.)  The  progress  in 
this  idea  was  lirst  from  the  grant  of 
Paradise,  the  garden  of  Eden,  as  a 
temporal  estate.  Next  is  this  grant 
of  Canaan — a  larger  earthly  patri- 
mony and  homestead — for  a  people 
and  nation,  and  not  any  longer  for  a 
family ;  and  then  further,  it  is  the 
grant  of  all  the  earth,  as  the  domain 
and  heritage  of  God's  people.  "  The 
promise  that  he  should  be  the  heir 
of  the  world  was  not  made  to  Abram 
or  to  his  seed  through  the  law,  but 
through  the  righteousness  of  faith. 
And  it  is  of  faith,  that  it  might  be 
by  grace,  to  the  end  the  promise 
might  be  sure  to  all  the  seed ;  not 
to  that  only  which  is  of  the  law,  but 
to  that  also  which  is  of  the  faith  of 
Abram,  who  is  the  father  of  us  all," 
(Rom.  4  :  13,  16.)  The  temporal  es- 
tate is  granted,  and  it  is  real ;  but  it 
is  throughout  the  shadow  of  the 
higher  and  heavenly  heritage  in 
which  "  all  nations  of  the  earth  are 
to  be  blessed."  Thus  the  true  Israel 
are  the  true  body  of  believers,  and 
the  true  seed  is  Christ,  as  including 
His  people,  who  stand  in  Him,  and 
are  the  members  of  which  He  is  the 
Head,  (Gal  3  :  8,  14,  16.)  They  shall 
inherit  the  earth,  (Matt.  5  :  5.)  They 
shall  judge  the  world,  (1  Cor.  6  :  2.) 
And  in  accordance  with  this  drift  of 
the  promise  of  the  "all  things"  (1 
Cor.  3  :  22,  23)  it  is  declared  that  "in 
the  regeneration  " — in  the  renovated 
Btate  of   things  under  Christ — the 


twelve  "  shall  sit  on  twelve  thrones 
judging  the  twelve  tribes  of  Israel," 
(Matt.  19  :  28.)  Then  the  earth  shall 
be  like  Eden,  (Isa.  51  :  3.)  "  Blessed 
are  they  that  do  His  commandments, 
that  they  may  liave  right  to  the  tree 
of  life,  and  may  enter  in  through  the 
gate  into  the"  city,"  (Rev.  22  :  14.) 
"  And  if  ye  be  Christ's,  then  are  ye 
Abraliam's  seed,  and  heirs  according 
to  the  promise,"  (Gal.  3  :  29.)  Here 
follows  (ch.  15)  the  more  formal  con- 
firmation and  sealing  of  the  cove- 
nant to  Abram,  and  a  fuller  unfold- 
ing of  its  puqDort. 

CHAPTER  XV. 

§  36.  FiEST  Stage  of  the  Cove- 
nant—Covenai^t  Sackifice  and 
Promise. 

Abram,  though  victorious,  was  be. 
set  with  fears.  Possibly  he,  all  along 
dreaded  the  vengeance  of  his  foes, 
whom  he  had  just  now  punished, 
lest  in  this  strange  land  he  might  be 
further  assaulted  by  them,  or  possi- 
bly by  others,  (vs.  1.)  He  was,  more- 
over, discouraged  at  his  childless 
lot,  (2.)  For  he  looked  to  the  fu- 
ture, as  the  inheritor  of  God's  prom- 
ises, (ch.  12  :  1-3,)  yet  he  had  waited 
without  issue  these  ten  years.  He 
troubled  himself  about  the  ways  of 
God — how  He  could  possibly  fulfil 
to  him  the  promise  of  being  a  great 
nation,  when  there  was  no  solitary 
son  and  heir  to  transmit  his  name 
and  heritage,  (3.)  God,  therefore 
renewed  His  assurances — promised 
him  a  direct  progeny,  and  thas  fur- 
ther called  forth  his  faith — hoping 
against  hope,  (4,  5.)    To  further  con 


264 


GENESIS. 


[B.  C.  200a 


2  And  Abrara  said,  Lord  God,  what  wilt  thou  give  me, 
*  seeing  I  go  childless,  and  the  steward  of  mine  house  is  this  Eli- 
ezer  of  Damascus  ? 


e  Acts  7  :  5. 


firm  this  confidence,  Jeliovah  gave 
to  him  a  striking  token  in  the  form 
of  a  covenant  sacrifice  (9)  solemnly 
guaranteeing  His  fidelity.  He  is  no- 
tified of  the  need  of  patience,  that 
only  after  he  has  patiently  endured 
can  he  obtain  the  promise,  which 
shall  be  fully  attained  only  after  his 
death ;  that  others  (his  enemies)  are 
involved  in  the  fulfilment,  and  the 
time  must  be  delayed  till  their  cup 
of  iniquity  is  full,  and  Israel's  term 
of  bondage  and  estrangement.  But 
Abram  and  his  seed  may  rejoice  al- 
ways in  their  covenant  God  (12-16.) 
The  land  shall  be  theirs,  and  he  is 
even  now  assured  of  the  very  boun- 
daries (18.) 

1.  Afte7'  these  tfdngs.  This  was 
probably  some  few  years  after  the 
conquest  of  the  kings,  yet  the  con- 
nexion seems  natural  and  close. 
Abram  is  now  to  appear  in  a  new 
light — as  one  entrusted  with  special 
Divine  communications  in  regard  to 
His  church  and  kingdom.  ^  TJie 
word  of  the  Lord  came.  Heb.,  Was 
to  Abram.  This  phrase,  which  is 
common  in  the  Divine  revelations  to 
the  prophets,  here  first  occurs.  Here 
is  now  to  be  conveyed  to  him  a 
prophecy  of  future  events  in  refer- 
ence to  his  posterity,  of  whom  God 
had  already  promised  that  He  would 
cause  them  to  increase  to  a  great  na- 
tion (ch.  12 :  2)  that  they  should  be  a 
long  time  in  bondage,  and  that  in  fact 
Abram  must  be  content  to  die  with- 
out witnessing  the  glorious  results, 
and  so  he  must  believe  where  he 
could  not  perceive.  T[  In  a  vision. 
Chald.,  In  a 'pro'phccy .  It  was  a  pro- 
phetic revelation,  such  as  was  some- 
times made  to  the  patriarchs  and 
prophets  in  dreams,  or  in  a  vivid 
view  of  the  events,  as  if  they  passed 
before  the  eye,  whether  waking  or 
Bleeping,  attended  with  powerful 
conviction  of  the  reality.    T[  Fear 


not.  This  word  of  comfort  is  ad- 
dressed to  the  staggering  faith  of 
the  jDatriarch,  (Rev.  1  :  17.)  How 
many  can  only  speak  this  word,  and 
do  nothing  to  make  it  good.  God 
can  speak  it  to  purpose,  for  He  can 
remove  the  grounds  of  fear.  This  is 
the  purport  of  what  follows.  ^  1 
am  thy  strength.  Gr.,  /  iDill  protect 
thee.  The  pronoun  is  emphatic,  I. 
You  can  rest  on  my  Divine  power  to 
carry  you  through  all  difilculties. 
"  I  am  the  Almighty  God,"  ch.  17 : 1. 
1"  And  thy  exceeding  great  reward. 
Sept.,  Thy  reicard  shall  he  exceeding- 
ly great.  So  Jew.  Bib.  Sam.,  "  I 
will  multiply  thy  reward  exceeding- 
ly." Heb.,  Thy  reward  is  multiplied 
exceedingly,  (Rev.  1  :  17,  18.)  This  is 
meant  to  remind  of  recent  dealings  in 
giving  him  the  victory.  ''  TJiy  shield  " 
would  call  this  to  his  mind ;  and  to 
have  God  for  his  defence,  and  the 
Lord  (Jehovah)  for  the  rock  of  his 
refuge,  is  the  strongest  possible  con- 
solation. "For  the  Lord  God  is  a 
sun  and  shield,"  says  the  Psalmist, 
Psa.  84.  God  will  appear  to  him  as 
a  defender  from  evil,  and  a  bestower 
of  good.  God  is  not  only  the  de- 
fence, but  the  portion  of  His  people. 
2.  Abram  here  takes  God  at  His 
word,  and  asks  in  what  form  the 
promise  shall  be  made  good  to  him. 
*^  Lord  God.  Heb.,  Jehovah  Lord, 
Supreme  Disposer,  and  Redeemer. 
T[  VHiat  icilt  thou  give  to  me?  The 
intimation  is  also  that  while  lacking 
a  posterity,  it  would  seem  impossi- 
ble for  him  to  receive  any  real  bene- 
fit or  blessing.  As  though  he  had 
said,  What  can  you  give  me?  or 
what  is  in  your  heart  to  bestow,  see'- 
ing  I  am  without  the  gift  which  is 
indispensable  to  make  the  promise 
good  ?  (ch.  12  :  2.)  %  I  go  childless. 
Not  only  I  live  thus,  but  I  am  going 
— departing  out  of  the  idirld  t/iiis. 
So  Ps.  Jon.    Seeing  I  depart  out  of 


B.  C.  2006.] 


CHAPTER  XV. 


265 


3  And  Abram  said,  Behold,  to  me  thou  hast  given  no  seed  ' 
and  lo,  ^one  born  in  mine  house  is  mine  heir. 

4  And  beliold,  the  word  of  the  Lokd  came  unto  him,  saying, 
This  shall  not  be  thine  heir  ;  but  he  that  &  shall  come  forth  out  ot 
thine  own  bowels  shall  be  thine  heir. 

5  And  he  brought  him  forth  abroad,  and  said,  Look  now  to- 
ward heaven,  and  ^  tell  the  ^  stars,  if  thou  be  able  to  number 
them:  and  he  said  unto  him,  ^So  shall  thy  seed  be. 

f  ch.  14  :  14.  g  2  Sam.  7  :  12  ;  16:11;  2  Chron.  32  :  21.  h  Psa.  147  :  4.  i  Jer.  33  :  22. 
k  ch.  22  :  17 ;  Exod.  32  :  13  ;  Deut.  1 :  10 ;  10 :  22 :  1  Chron.  27 :  23  ;  Eom.  4 :  IS ;  Heb.  11 :  12 
ch.  13 :  16. 


the  midst  of  this  icorld.  The  Gr. 
phrase  is  like  that  in  Luke  2  :  29, 
Seeing  I  am  dismissed,  or  let  go — al- 
lowed to  depart  hence  childless.  ^  Tlie 
steicard  of  my  house.  Heb.,  Son  of  pos- 
session of  my  house — that  is,  heir — he 
to  whom  my  possessions  must  descend, 
according  to  the  present  case.  So  Oe- 
senius,  Kurtz,  etc.  As  Abram  was 
alone  in  this  strange  land,  and  sep- 
arated from  his  kindred,  it  would 
Beem  that  he  could  only  look  to  his 
steward  —  his  confidential  servant, 
and  manager  of  his  house — as  his 
successor  and  heir.  Some  read.  Son 
of  sustentation  of  my  house,  or  the 
overseer.  But  not  so  properly, 
^  This  Eliezer,  etc. — this  Damascene 
Eliezer.  Though  he  is  said  to  have 
been  born  in  Abram's  house  (vs.  4) 
yet  his  parentage  was  of  this  Gen- 
tile city,  and  Abram  refers  to  it  as 
conveying  a  reflection  on  his  forlorn 
and  desolate  case.  This  is  common- 
ly supposed  to  have  been  the  same 
servant  as  in  ch.  24 :  2. 

3.  Abram  now  repeats  his  com- 
plaint, which  stands  so,  to  his  nat- 
ural view,  in  the  way  of  fulfilling 
the  promise.  Behold,  to  me  thou 
hast  given  no  seed.  Heb.,  East  not 
given  seed.  How  then  could  the  pa- 
triarch become  a  great  nation,  and 
his  seed  be  as  the  sand  of  the  sea  ? 
^  One  horn  in  my  house  is  my  heir. 
A  son  of  my  house  is  possessing  me, 
or  inheriting  me — is  my  heir.  Some 
understand  that  "  son  of  my  house  " 
does  not  mean  a  slave,  but  a  rela- 
tive.   Yet  the  context  expresses  the 


more  commonly  received  sense  (vs. 
2.)  Slaves  were  taken  captives  in 
war — or  bought  with  money — while 
others  were  "born  in  the  house." 
And  these  latter  were  treated  as 
specially  related  to  the  family  — 
trained  in  the  household  faith — cir 
cumcised  and  admitted  to  family 
privileges  beyond  others.  Such  are 
called,  by  distinction,  '*  trained  ser- 
vants,"  ch,  14 :  14.  Rosenmidler  holds 
that  we  are  to  infer  this  as  the  cus- 
tom— that  in  case  of  one  deceasing 
Avithout  an  heir,  the  head  servant, 
or  steward,  should  be  his  heir.  And 
how  could  SLich  a  case  consist  with 
God's  promise  ?  "  But  the  Lord 
knoweth  how  to  deliver,"  His 
ways  are  not-  our  ways,  nor  His 
thoughts  our  thoughts.  He  will 
lead  the  blind  by  a  way  that  they 
knew  not. 

Observe. — God  will  have  us  plain- 
ly and  frankly  express  to  Him  our 
doubts  and  fears,  however  unworthy 
they  may  be,  and  here  He  graciously 
condescends  to  remove  them, 

4,  INIost  positively  and  decidedly 
does  Abram's  covenant  God  speak  to 
the  very  point  of  all  his  fears,  and 
make  it  now  most  certain  to  him 
that  his  highest  hopes  shall  be  satis- 
fied. *^  This  shall  not  he  thine  heir. 
Heb,,  T/iere  shall  not  inherit  thee  this 
one. 

5,  Brought  him  forth  ahroad. 
Some  have  supposed  that  the  whole 
was  done  in  vision — even  the  sacri- 
fice— and  that  the  scene  was  made 
only  to  pass  before  his  mind.    So 


2G6 


aENESlS. 


TB.  c.  2ooa 


6  And  he  ^  believed  in  the  Lord  ;  and  he  ™  counted  it  to  him 
for  righteousness. 

1  Rom.  4:3;  9  :  22  ;  Gal.  3:6;  Jas.  2  ;  23.    m  Psa.  106  :  31. 


Kwtz.  Others  suppose  that  "  the 
vision  does  not  interfere  with  the 
notice  of  the  sensible  world,  so  far 
as  is  necessary,"  (Dan.  10  :  7 ;  John 
12  :  29.)  Baumgarten  understands 
this  verse  to  mark  the  transition 
from  vision  to  outward  action.  Some 
suppose  that  it  was  all  by  night-vis- 
ion, others  (as  Hengstenberg)  that  it 
was  by  day,  and  that  the  stars  could 
have  been  seen  in  vision  by  day. 
T[  Look  now  toioard  Jieaven,  etc.  Not 
only  was  Abram  summoned  to  look  at 
the  dust  of  the  earth,  and  sand  of  the 
sea,  as  conveying  the  idea  of  his  in- 
numerable seed,  but  now  most  sub- 
limely is  he  bidden  to  survey  the 
starry  hosts,  to  get  the  impression  of 
his  vast  posterity,  (Exod.  32 :  13  ; 
Deut.  10:22;  1  Chron.  27:23.) 
Abram  was  now  over  eighty  years 
of  age.  It  was  not  as  yet  stated  to 
him  whether  his  posterity  should  be 
by  Sarah,  or  another,  nor  whether 
this  was  a  mere  promise  of  natural 
seed  ;  but  the  large  terms  of  promise 
made  him  look  beyond  the  letter  to 
the  spirit,  and  beyond  the  natural  to 
the  spiritual  posterity.  How  must 
the  firmament  ever  after  have  ap- 
peared to  Abram  most  glorious — the 
bright  expression  to  him  of  the  cove- 
nant seed,  (Psa.  19.)  "  In  them  hath 
he  set  a  tabernacle  for  the  sun," 

6.  And  he  believed  in  the  Lord. 
Heb.,  He  helieved  in  Jehovah.  To 
helievc  in  the  Lord,  expresses  more 
than  to  tclieve  Him — though  in  the 
New  Testament  this  passage  is  re- 
ferred to,  "Abram  believed  God," 
(Rom.  4 :  3,)  and  so  in  the  8ept.  In 
the  Heb.  the  idea  Is  of  confidence, 
reliance,  trust,  beyond  the  mere  be- 
lief of  this  particular  promise.  The 
Heh.  term  believe,  means  to  rest, 
rely  upon.  The  word  is  Aman,  from 
which  we  have  Am.en,  meaning  to  be 
sure,  and  then  to  be  assured,  or  to 
confide  in.  In  the  same  chapter, 
Paul  illustrates  the  Christian  faith. 


and  argues  from  this  passage  to 
show  the  plan  of  salvation  by  faith 
— that  Abram  believed  in  God,  who 
quickeneth  the  deaa,  and  calleth 
those  things  which  be  not,  as  though 
they  were,  who  against  hope  be- 
lieved in  (upon)  hope,  that  he  might 
(should)  become  the  father  of  many 
nations,  according  to  that  which  was 
spoken,  "So  shall  thy  seed  be,"  (Rom. 
4 :  17,  18.)  The  strength  of  his  faith 
is  further  dwelt  upon  by  the  apostlo 
in  the  particulars,  vs.  19-22,  and  the 
analysis  of  it  is  simply  that  it  was  a 
most  confident  reliance  upon  the  su- 
preme ability  of  God  to  make  good 
His  promise,  notvdthstanding  all 
natural  hindrances,  and  all  present 
appearances  to  the  contrary.  "  And 
therefore  it  was  imputed  to  him  for 
righteousness."  Not  (as  some  would 
have  it)  because  it  was  so  signal  an 
instance  of  faith  as  to  be  accepted, 
in  lieu  of  a  perfect  righteousness, 
but  simply  because  it  laid  hold  on 
the  promised  seed,  which  was  ulti- 
mately Christ,  (Gal.  3  :  16.)  It  was 
not  this  grace  of  faith  accepted,  as 
leading  the  train  of  graces,  nor 
even  his  imperfect  righteousness  ac- 
cepted, as  if  it  were  perfect,  but  the 
faith  was  counted  to  him  for  right- , 
eousness,  because  it  had  the  perfect 
righteousness  of  Christ  in  hand. 
The  immediate  object  of  his  faith 
was  the  son  of  promise — the  Isaac — • 
the  covenant  seed,  through  whom  he 
was  to  have  a  vast  progeny,  and  be- 
come a  blessing  to  all  the  world — ■ 
all  nations  being  blessed  through 
him.  And  this  Isaac  was  only  the 
forerunner  and  foreshadow  of  Jesus, 
as  the  Son  of  promise  and  Ihe  cove/- 
nant  seed,  and  in  this  Isaac  he  saw 
Jesus.  And  this  was  the  signifi- 
cance of  that  special  test  to  which 
his  faith  was  put  when  he  was 
called  to  offer  liim  up  a  sacrifice, 
and  "  received  him  from  the  dead  in 
a  figure ;"  all  tc  set  forth  viv?dly  to 


B.  C.  2006.] 


CHAPTER  XV. 


267 


Ills  view  tlie  sacrificial  death  of  Je- 
Bus  (the  New  Testament  Isaac)  ap- 
pointed by  God,  and  the  resurrec- 
tion of  Jesus,  received  back  again 
from  the  dead,  according  to  the  fore- 
shadow. Thus  the  apostle,  in  the 
annals  of  faith,  shows  the  connexion 
between  the  immediate  object  of 
Abram's  faith,  and  Jesus  the  ulti- 
mate object,  (Heb.  11:17-19;  Gal. 
3  :  lG-19.)  And  it  is  a  great  mistake 
to  suppose  that  it  was  simply  as  an 
act  of  believing  God's  i)romise  of  a 
seed,  without  any  reference  to  Christ, 
that  this  instance  of  Abram's  be- 
lieving is  so  celebrated  in  the  New 
Testament.  True,  he  had  believed 
before  this,  and  was  a  believer  al- 
ready. But  here  his  faith  more  dis- 
tinctly and  directly  grasped  the 
great  covenant  blessing — the  Lord 
Jesus — and  so  it  was  here  that  his 
faith  reached  its  highest  ground. 
"Besides,  we  are  not  here  told  when- 
Abram  first  began  to  be  justified  or 
to  believe  in  God,  but  that  in  this 
one  place  it  is  declared  or  related 
how  he  had  been  justified  through 
his  whole  life.  Hence  it  cannot  be 
said  that  the  righteousness  of  faith 
is  only  initial.  It  is  perpetual.  And 
after  his  progress  thus  far,  it  is  still 
said  that  he  is  justified  by  faith." — 
Calvin.  ^  Counted.  The  Heb.  term 
means  to  think,  devise,  and  then  to 
reckon,  impute— 'set  to  one's  account. 
Acts  7  :  60  ;  2  Tim.  4 :  16.  The  term 
has  reference  to  God's  judgment  or 
verdict  in  a  forensic  transaction, 
(Psa.  106:31.)  It  is  employed  also 
of  imputing  or  reckoning  iniquity 
at  laic,  (Lev.  7  :  18  ;  17  :  4  ;  2  Sam. 
19 :  19  :  2  Kings  12  :  15.)  "  It  seems 
absurd  to  suppose  that  Abram 
should  be  justified  by  believing  that 
his  seed  would  be  as  numerous  as 
the  stars,  for  this  could  be  nothing 
but  a  particular  faith,  which  would 
by  no  means  suffice  for  the  complete 
righteousness  of  man.  Besides,  what 
could  an  earthly  and  temporal  prom- 
ise avail  for  eternal  salvation? 
Plainly,  he  did  not  expect  some 
common  or  undefined  seed,  but  that 
in  which  the  world  was  to  be  bless- 


ed .  When  it  is  said  that  faith  was 
imputed  to  Abram  for  righteousness, 
it  is  not  meant  as  the  efficient  cause 
of  righteousness,  but  only  the  formal 
cause ;  for  faith  borrows  a  righteous- 
ness elsewhere,  of  which  we  in  our- 
selves are  destitute,  else  it  would 
be  in  vain  for  Paul  to  set  faith  in 
opposition  to  works  when  speaking 
of  the  mode  of  obtaining  righteous- 
ness."—  Calvin.  T[  For  righteous- 
ness— or  justification. 

Observe.  —  (1.)  Abram  had  no 
righteousness  for  justification.  Paul 
shows  this.  "  For  if  Abram  were 
justified  by  works,  he  hath  whereof 
to  glory — but  not  before  God,"  (Rom. 
4 :  2.)  (2.)  Faith  is  not  imputed  to 
him  as  a  work,  or  a  meritorious 
ground  of  justification,  else  he  would 
still  be  justified  by  his  works — the 
work  of  faith.  (3.)  It  was  by  the 
hearing  of  faith,  and  not  by  the 
works  of  the  law,  (Gal.  3  :  5.)  It  is 
only  as  instrumental — laying  hold 
on  a  perfect  righteousness — that  the 
faith  is  imputed  to  him  for  right- 
eousness. (4.)  The  law  could  not 
accept  any  other  th^n  a  perfect 
righteousness — his  own  or  another's 
imputed  to  him — set  to  his  account. 
And  this  is  the  Gospel  plan  of  justi 
fication — to  reckon  the  perfect  right- 
eousness of  Christ  received  by  faith 
as  our  righteousness  for  justifica- 
tion, (Gal.  3  :  6.)  They,  therefore, 
who  rest  upon  their  own  faith,  and 
cannot  find  peace,  except  so  far  as 
they  are  assured  of  their  own  accept- 
able faith,  do,  in  effect,  put  their 
faith  in  the  stead  of  Christ's  right- 
eousness as  the  ground  to  rest  upon. 
"  Going  about  to  establish  their  own 
righteousness,  they  have  not  sub- 
mitted themselves  unto  the  right- 
eousness of  God."  If  it  be  asked 
then  what  is  accepted,  it  is  the  per- 
fect righteousness  of  Christ  accepted 
for  us,  and  counted  to  our  credit. 
The  finished  work  of  Christ,  outside 
of  us,  is  the  ground  of  a  sinner's  jus- 
tification, .  and  not  the  unfinished 
work  of  the  Holy  Spirit  within  as — 
as  our  faith.  We  are  "  accepted  in 
the  Beloved,"  (Eph.  1 :  6.)    The  Gos- 


GENESIS. 


[B.  C.  2000. 


7  And  he  said  unto  him,  I  am  the  Lord  that  ^-  brought  thee 
out  of  o  Ur  of  the  Ohaldees,  P  to  giye  thee  this  land  to  inherit  it. 

8  And  he  said,  Lord  God,  q  whereby  shall  I  know  that  I  shall 
inherit  it  ? 

n  ch.  12  : 1.      o  ch.  11  :  28-31.      p  Psa.  105  :  42-44 ;    Rom.  4  :  13.     q  ch.  24  :  13,  14 ;   Judg. 
6  :  17-37 ;  1  Sam.  14  :  9,  10  ;  2  Kings  20 :  8  :  Luke  1 :  18. 


pel  plan  of  justification  is  thus  to 
impute  to  tlie  sinner  the  righteous- 
ness of  Christ.  Thus  it  is  called  the 
righteousness  which  is  of  God,  (Phil. 
3 :  9.)  And  righteousness  is  spoken 
of  as  imputed  without  works,  (Rom. 
4 :  6.)  And  this  is  illustrated  by  the 
case  of  Abram.  So  the  sinner  is  re- 
garded and  treated  as  righteous  on 
account  of  the  perfect  righteousnoss 
of  this  substitute  set  to  his  account 
by  free  grace  in  the  Gospel.  Thus 
righteousness  is  imputed  to  the  un- 
godly (Rom.  4 :  5)  without  works, 
(Rora.  5  :  6.)  Thus  believers  are 
treated  as  though  they  had  not  sin- 
ned, because  Christ  has  fulfilled  the 
law  for  them. 

Observe. — The  immediate  object 
of  the  patriarch's  faith  was  a  per- 
sonal type  of  Christ — Isaac,  as  the 
son  of  promise — and  so  his  faith  had 
its  training  to  lay  hold  on  Christ, 
while  the  plan  of  grace  was  gradual- 
ly unfolding.  The  promise  of  a  Ca- 
naan was  all  along  pointing  forward 
to  a  better  Canaan — that  is,  an  heav- 
enly, (Heb.  11 :  16.)  The  promise  of 
a  seed  was  pointing  forward  to  the 
seed  which  was  Christ,  and  thus 
there  is  a  constant  unfolding,  more 
and  more,  and  the  spiritual  and  eter- 
nal are  set  forth  and  seen  through 
the  physical  and  temporal. 

7.  God  now  further  leads  him  to 
repose  entire  confidence  in  His  su- 
preme ability  to  accomplish  all  that 
He  had  spoken.  As  in  the  preface 
to  the  commandments,  He  announces 
Himself  as  "  the  Lord  thy  God  (cove- 
nant Jehovah)  who  brought  thee  out 
of  the  land  of  Egypt,"  etc.,  so  here, 
"  I  am  Jeliovah,  that  brought  thee  out 
of  Ur  of  the  Ohaldees."  Let  Abram 
confirm  his  faith  in  God  by  looking 
at  the  steps  already  taken  for  giving 


him  the  land  of  promise.  It  was  in 
God's  plan  in  bringing  him  out  of 
Ur  to  give  him  possession  of  Ca- 
naan. This  is  enough.  Will  God 
now  falter  or  fail  in  the  midst  ?  So 
the  Christian  may  encourage  him- 
self in  God  by  looking  back  at  all  that 
God  has  already  done  for  him,  at  the 
ways  in  which  He  has  already  led 
him,  and  at  what  He  has  plainly 
provided  for  him. 

8.  Lord  God.  Heb.,  Adonai  JehO' 
vah.  Abram  here  again  uses  this 
title  of  God,  expressive  of  His  su- 
preme majesty.  And  here  God  ap- 
plies to  Himself  the  title  Jehovah, 
with  emphasis,  though  it  is  said  in 
Exod.  6  :  3,  that  He  was  not  known 
to  the  patriarchs  by  this  name. 
That  is,  however,  they  did  not  clear- 
ly understand  this  name  as  Redeem- 
er, or  that  they  did  not  understand 
it  in  its  special  application  to  the 
second  person  of  the  Blessed  Trinity, 
or  that  they  had  not  the  clear  view 
of  it  which  was  afterwards  had  from 
His  fulfilment  of  the'  covenant  prom- 
ises. ^  WJiereby  shall  1  know.  This 
may  seem  to  some  to  be  in  the  spirit 
of  unbelief,  as  if  Abram  required  a 
sign.  But  his  triumphant  faith  has 
just  now  been  mentioned.  Hence  it' 
is  rather  here  a  call  for  some  open 
memorial  or  seal  confirmatory  of  His 
promise,  which  is  rather  the  evi- 
dence of  the  high  value  he  set  upon 
the  promise  itself.  God  was  dis- 
pleased with  Ahaz  for  not  requiring 
a  sign  (Isa.  7  :  12,)  and  He  would 
give  a  sign  for  the  jieople's  benefit. 
So  here.  God  would  give  a  sign  for 
the  good  of  Israel.  He  is  even 
pleased  to  confirm  His  promise  by 
an  oath,  that  believers  might  have 
strong  consolation,  (Gen  22  :  16,  17.) 
The  apostle,  alluding  to  God's  cove? 


B.  C.  2006.] 


CHAPTER  XV. 


9  And  he  said  nnto  him,  Take  me  an  heifer  of  three  years  old, 
and  a  she-goat  of  three  years  old,  and  a  ram  of  three  years  old, 
and  a  turtle-dove,  and  a  young  pigeon. 

10  And  he  took  unto  him  all  these,  and  *"  divided  them  in  the 
midst,  and  laid  each  piece  one  against  another  :  but  ^  the  birds 
divided  he  not. 


r  Jer.  34  :  18, 19.     s  Lev.  1  :  IT. 


nant  dealings  with  Abram,  refers  to  i 
this  transaction  here  and  in  ch.  22,  ' 
and  applies  it,  (Heb.  6  :  13-18.)     See  i 
also  in  the  case  of  Gideon  (Judg.  ' 
6  :  14-21 ;    36-40.)      So  with   Heze- 
kiah,  (2  Kings  20  :  8-11.)    Because 
Abram  here  exhibits  his  faith  in  so 
special  a  reference  to  the  Gospel  plan 
and  promise,  he  is  called  "  the  father 
of  the  faithful,"  or  believing  ones, 
"If   ye    be    Christ's,   then    are    ye 
Abram's  seed  and  heirs  according  to 
the  promise."    The  true  Israel  under 
the  New  Testament  are  the  true  be- 
lievers. 

9.  Here  we  find  God  for  the  first 
time  entering  into  covenant  with 
Abram.  There  had  been  a  covenant 
with  Adam,  and  a  covenant  with 
Noah.  But  here,  with  still  farther 
progress  towards  the  full  Gospel  idea, 
God  covenants  with  the  father  of  the 
faithful,  and  makes  His  covenant 
promises  to  Abram  and  his  seed  in 
aU  the  formality  of  a  sacrificial 
transaction.  •[  Talce  me.  Heb., 
To.ke  for  me — for  an  offering.  ^  An 
lidjer.  God  directs  him  to  prexjare 
a  sacrifice.  The  animals  are  (strik- 
ingly enough)  all  these  which  were 
atterwards  used  in  the  Levitical  sac- 
rifices. It  was  thus  a  foreshadow  of 
that  ritual,  as  that  was  of  the  Gos- 
pel system.  •[  Of  three  years  old. 
Not  three  heifers,  as  some  have  un- 
derstood, but  a  three  year  old  one. 
Why  it  is  prescribed  to  be  of  this 
age  does  not  appear,  as  it  was  not  so 
required  under  the  law,  except  that 
the  number  three  is  in  the  Scripture 
a  sacred  number,  and  denotes  the 
maturity  and  perfection  of  the  vic- 
tim. One  year  old  was  the  more 
common  age  for  sacrifice ;  but  a 
•.hree  year  old  animal  was  regajded 


as  in  its  full  vigor.  And  the  idea 
was  that  it  must  be  the  best,  and 
unblemished.  All  these  animals 
were  to  be  of  this  age,  to  denote  the 
eminent  transaction.  Delitzsch  un- 
derstands that  the  age  has  reference 
to  the  bondage  of  the  people,  be- 
cause the  seed  of  Abram  was  only 
to  enter  the  land  of  promise  in  their 
fourth  generation,  vs.  16.  So  Hoff- 
man and  Kurtz. 

10.  Abram  is  supposed  to  have 
done  the  sacrificial  work  according 
to  the  Divine  direction.  ^  Divided 
them.  This  was  the  well  known 
method  of  preparing  the  animal  for 
the  ratification  of  a  covenant.  Hence 
the  Heb.  phrase  "to  make  a  cove- 
nant," is,  literally,  to  cut  a  covenant. 
The  animals  are  slain.  There  is 
death,  as  the  consequence  of  sin, 
plainly  set  forth.  It  is  the  death  of 
appointed  victims.  There  is  also  set 
forth  the  expiatory  death  and  media- 
tion by  Christ  Jesus.  And  the  cleav- 
ing asunder  of  the  animal  was  the 
custom  in  such  cases  of  covenant. 
The  parties  passed  between  the 
halves  of  the  animal,  as  invoking 
a  like  fate  (to  be  hewn  asunder)  if 
they  should  break  the  covenant. 
Compare  1  Sam.  11  :  7,  and  Jer. 
34 :  18,  19.  This  is  the  more  com- 
mon view.  But  it  seems  to  losa 
sight  of  the  sacrificial  idea  as  expia- 
tory and  atoning.  'Rather,  the  par- 
ties are  thus  represented  as  at  onCf 
passing  together  between  the  parte 
of  the  sacrifice.  "The  unity  laid 
down  in  the  covenant  is  hereby  ex- 
pressed. The  division  of  the  sacri- 
fices into  two  portions  represent  the 
two  parties  to  the  covenant.  As 
these  portions  constitute  in  reality 
one  animal,  so  these  two  parties  to 


S70 


GENESIS. 


[B.  C.  2006. 


11  And  when  the  fowls  came  down  upon  the  carcasses,  Abram 
drove  them  awa3^ 

12  And  when  the  sun  was  going  down,  'a  deep  sleep  fell  upon 
Abrani;  and  lo,  an  horror  of  great  darkness  fell  upon  him. 

13  And  he  said  unto  Abram,  Know  of  a  surety  "  that  thy  seed 
shall  be  a  stranger  in  a  land  that  is  not  theirs,  and  shall  serve 
them ;  and  ^  they  shall  afflict  them  four  hundred  years ; 


t  Gen.  2  :  21 
105 :  25. 


Job  4:  13.    u  Exod.  12  :  40 ;  Psa.  105  :  23 ;  Acts  7  :  6.    w  Exod.  1 : 1 1  •  Pea. 


the  covenant  are  joined  into  one." — 
Kurtz.  ^  The  birds  lie  dimded  not. 
There  were  two  birds,  and  there 
needed  no  dividing  of  these  into 
halves.  Besides,  these  were  rather 
accompaniments  of  the  sacrifice,  and 
it  was  also  enacted  in  the  Levitical 
law  that  the  bird  should  only  have 
its  wings  cut  off,  but  should  not  be 
divided  asunder,  (Lev,  1  :  17.)  It 
was  the  custom  that  the  covenant- 
ing parties  should  pass  between  the 
halves  of  the  sacrificial  animals  from 
opposite  directions,  so  as  to  meet  in 
the  centre  and  take  the  formal  oath 
of  covenant.  Traces  of  this  cere- 
mony are  found  among  the  Greeks 
and  Romans  {Livy  40  :  G)  and  among 
the  Chaldeans.  It  is  to  be  observed 
that  in  this  first  stage  of  the  cove- 
nant God  Himself  alone  passes 
through  between  the  parts  of  the 
animals,  and  thus  first  obligates 
Himself,  and  afterwards  (ch.  17)  re- 
ceives Abram's  obligations.  God 
thus  in  the  Gospel  first  binds  Him- 
self to  us,  and  in  Christ  gives  Him- 
self for  us,  and  then  calls  upon  us  to 
give  ourselves  to  Him. 

11.  The  folds,  lleh..  And  the  fowl 
descended  upon  the  carcasses.  Birds 
of  prey  alighted  upon  these  slain 
animals.  Abrara  was  sitting  beside 
these  parted  halves  of  the  slain  vic- 
tims, and  watching  there  during  the 
entire  day.  Some  suppose  this  alto- 
gether natural  phenomenon  was  in- 
tended to  signify  to  Abram  how  the 
enemies  of  God  and  the  church 
would  alight  upon  him  and  his  pos- 
terity to  rob  and  devour  them,  (Ezek. 
17 :  8,  7 ;  Rev.  19  :  17,  18.)  *11  Drove 
them  away.     Heb.,  Blew  them  off. 


Luther  says,  "The  birds  represent 
the  Egyptians,  who  first  persecute 
Abram's  descendants,  but  Abram 
drives  them  away — that  is,  God  re- 
deems them  for  His  promise  made 
to  Abrani." 

12.  And  when  the  sun.  Heb.,  And 
the  sun  was  (about)  to  go  down.  See 
vs.  17.  ^  A  deep  sleep.  The  same 
term  is  used  of  the  preternatural 
sleep  which  fell  upon  Adam  (ch. 
2  :  21)  when  Eve  was  formed  from 
one  of  his  ribs.  The  Sept.  has  it,  an 
ecstacy.  It  would  seem  that  if  he 
was  pointed  to  the  stars  instead  of 
seeing  them  merely  in  vision,  ho 
must  have  been  occupied  with  this 
transaction  during  the  whole  day 
and  tlie  two  nights.  See  vss.  5  and 
17.  The  trance  was  only  a  release 
of  the  mind  from  attention  to  hu- 
man and  earthly  things  to  fix  it 
upon  things  Divine.  And  there  was 
in  the  mind,  doubtless,  a  deep  and 
firm  persuasion  that  the  communi- 
cation was  from  God.  *^[  An  horror 
of  great  darkness.  Oerlach  terms  it 
"  a  prophetic  sleep,  full  of  dread  be 
fore  the  majesty  of  the  approach  of 
God."  This  feeling  of  awe  and  hor- 
ror was  often  an  attendant  of  special 
prophetic  revelations,  (Job  4 :  13, 14  ; 
Dan.  10:8.)  This  was  a  state  ol 
mind,  too,  appropriate  to  the  com- 
munication, as  first  discouraging, 
and  then  joyous. 

13.  From  this  verse  to  the  seven- 
teenth we  have  the  Divine  prophecy 
and  promise.  This  is  a  striking  in 
stance  in  which  God  makes  known 
the  times  and  seasons.  And  yet  tha 
chronology  has  been  much  disputed. 
^  Know  of  a  surety.    Abram  is  novt 


B.  C.  3006.] 


CHAPTER  XV. 


271 


most  positively  forewarned  of  tlie 
delays  he  sliould  experience,  and 
how  his  faith  must  look  for  its  reali- 
zation beyond  his  natural  lifetime. 
Hence  this  example  is  cited  hy  the 
apostle  as  an  eminent  instance  of 
patient  waiting  for  the  promises, 
(Heb.  G.)  •[  A  stranger,  etc.  This 
is  spoken  generally,  and  has  chief 
reference  to  Egypt,  but  does  not  ex- 
clude the  sojourn  in  Canaan,  where 
they  lived  as  strangers.  In  Exod. 
13  :  40  it  is  said,  ''Now  the  sojourn- 
ing of  the  children  of  Israel  who 
dwelt  in  Egypt  was  four  hundred 
and  tliirty  years."  But  this  speaks 
of  the  whole  sojourning ;  and  while 
it  refers  to  their  dwelling  in  Egypt, 
it  does  not  confine  the  sojourning  to 
that  country,  but  includes  it  all  from 
Abram's  entrance  into  Canaan.  So 
Kemiicott.  It  is  here  spoken  of  as 
four  hundred  years.  The  time  is 
calculated  from  the  promise  made  to 
Abram  of  a  son,  or  from  the  birth  of 
Isaac.  In  Exodus  it  is  computed 
from  the  departure  from  his  native 
country  in  obedience  to  the  Divine 
command.  The  Sam.,  Pentateuch, 
and  the  Alexandrine  copy  of  the 
Sept.  read,  "Now  the  sojourning  of 
the  children  of  Israel  and  of  their 
fathers  in  the  land  of  Canaan  and  in 
the  land  of  Egypt  was  four  hundred 
and  thirty  years."  And  Paul  makes 
the  same  statement  in  Gal.  3  :  17, 
reckoning  from  the  promise  made 
to  Abram  to  the  giving  of  the  law, 
which  was  soon  after  the  exodus. 
It  is  further  evident  that  the  de- 
scendants of  Israel  did  not  dwell 
four  hundred  and  thirty  years  in 
Egypt,  while  it  is  equally  evident 
that  the  period  from  Abram's  en- 
trance into  Canaan  till  the  exodus  is 
exactly  that  number.  Thus,  from 
Abram's  entrance  into  Canaan  till 
the  birth  of  Isaac,  twenty-five  years  ; 
from  Isaac's  birth  to  Jacob's,  sixty 
years  ;  from  Jacob,  at  the  going  into 
Egypt,  was  one  hundred  and  thirty 
years  ;  residence  in  Egypt,  two  hun- 
dred and  fifteen  years — four  hundred 
and  thirty  years.  Josephus  corrob- 
orates   this   view,   though  he    also 


seems  to  hold  the  other  in  other 
places.  Kurtz  argues  at  length  that 
the  four  hundred  and  thirty  years' 
sojourning  was  all  of  it  in  Egypt. 
See  Vol.  II.,  pp.  135-145.  Some  pre- 
fer the  longer  period  in  Egypt,  in 
order  to  account  for  the  two  mil- 
lions of  souls  who  seem  to  have 
gone  out  at  the  exodus.  But  surely 
a  supernatural  growth  of  the  people 
in  thus  coming  to  be  a  nation  may 
be  supposed.  "  The  interval  of  four 
hundred  years  here  named  can  only 
commence  at  the  birth  of  the  prom- 
ised seed,  Isaac,  Avhen  Abram  was 
one  hundred  years  old,  and  hence 
thirty  years  after  the  call.  During 
tills  interval  they  are  to  be  stran- 
gers in  a  land  not  theirs  (not  in 
their  possession)  for  one  hundred 
and  ninety  years,  and  then  for  the 
remaining  two  hundred  and  ten 
years  in  Egypt ;  first,  strangers  in  a 
strange  land,  which  Vv^as  theirs  by 
promise,  but  not  theirs  in  posses- 
sion ;  and  next,  afflicted  serfs,  under 
a  degraded  and  cruel  bondage.  The 
whole  period  is  taken  together,  after 
the  manner  of  prophecy,  in  the  gen- 
eral  statement,  the  two  parts  run- 
ning into  each  other  as  one  whole. 
Besides  this,  according  to  the  exact 
pointing  of  the  Hebrew,  the  reading 
is  this — "  T7iy  seed  shall  1)6  a  stran- 
ger in  a  land  that  is  not  theirs,  and 
they  shcdl  serve  them,  and  they  shall 
afflict  them  four  hundred  years."  It 
is  not  meant  that  the  periods  of 
strangerhood  and  of  servitude  shall 
be  distinctly  separated  as  to  time. 
So  in  Exod.  13 :  40,  the  sojourning 
and  the  •  dwelling  in  Egypt  (the 
bondage)  are  hinted  of  as  distinct, 
and  the  period  in  round  numbers  is 
given  as  including  both.  See  Acts 
7  ;  6,  Notes.  The  Sept.  reads,  They 
shall  enslave  them  and  maltreat 
them  and  afflict  them. 

14.  And  also.  The  promise  is  now 
given  to  Abram,  to  stand  on  record 
for  his  descendants,  that  God  will 
judge  that  nation  (Egypt)  to  whom 
they  should  be  in  servitude.  This 
was  literally  fulfilled.  God  visited 
Egypt  with    very  sore  judgments. 


272 


GENESIS. 


[B  C.  200e. 


14  And  also  that  nation  whom  they  shall  sei-ve,  ^  will  1  judge: 
and  afterward  y  shall  they  come  out  with  great  substance. 

15  And  z  thou  shalt  go  ^  to  thy  fathers  in  peice;   ^  thou  shalt 
be  buried  in  a  good  old  age. 

16  But  ^in  the  fourth  generation  they  shall  come  hither  again: 
for  the  iniquity  ^  of  the  Amorites  ^  is  not  yet  full. 

17  And  it  came  to  pass,  that  when  the  sun  went  down,  and  it 


X  Exod.  6 ; 
b  ch.  25 :  8. 
2 :  16. 


6;  Deut.  6: 
c  Exod.  12  ; 


y  Exod.  12:  36 
d  1  Kings  21 


;  Psa.  105  :  37.      z  Job  5  :  26.      a  Acts  13  :  36. 
16.      e  Dan.  S  :  23  ;    Matt.  23  :  32  ;    1  Thess. 


on  account  of  their  grievous  oppres- 
sion of  His  people,  (Exod.,  clis.  7  to 
11 ;  Psa.  78  &  135  &  136.)  *^  A7id 
afterward.  This  was  also  fulfilled 
in  the  exodus.  See  Exod.,  chs.  12 
to  14.  ^  Great  substance.  They 
were  brought  forth  with  great 
wealth.  They  demanded  of  the 
Egyptians  (not  "borrowed")  jewels 
of  silver  and  gold  and  raiment, 
(Exod.  12 :  35,  36.)  So  says  the 
Psalmist,  "  He  brought  them  forth 
also  with  silver  and  gold,  Psa. 
105  :  37.  See  Exod.  11  :  2,  where 
the  Israelites  were  instructed  to  ask, 
as  the  term  is,  (not  to  borrow)  each 
of  their  neighbor  jewels  of  silver  and 
jewels  of  gold.  It  was  their  right. 
"  And  the  Lord  gave  tlie  people  fa- 
vor in  the  eyes  of  the  Egyptians,  so 
that  they  lent  unto  them  (such 
things  as  they  required)  and  thev 
spoiled  the  Egyptians,"  (Ex.  12  :  360 
15.  This  promise  to  Abram  of  a 
peaceful  death  is  comforting.  The 
phrase,  go  to  one's  fathers,  implies 
that  the  fathers  are  yet  alive,  and 
that  death  is  to  believers  a  happy 
reunion  beyond  the  grave.  To  go 
from  one  place  to  another,  especially 
to  go  to  join  others  elsewhere,  does 
not  imply  annihilation,  but  contin- 
ued existence.  And  this  is  the  Old 
Testament  doctrine  of  the  future 
life.  So  God's  language,  "I  am  the 
God  of  AbroJiam,  and  of  Isaac,  and 
of  Jacob,"  is  used  to  prove  tlie  same 
doctrine  of  immortality,  for  it  im- 
plies that  they  are  not  dead,  but  liv- 
ing. "  God  is  not  the  God  of  the 
dead,  but  of  the  .iving."  Abram 
died  in  peace  one  hundred  and  fif- 


teen  years  before   his    descendants 
went  down  to  Egypt. 

16.  In  the  fourth  generation.  This 
is  understood  by  some  to  mean  the 
same  as  the  four  hundred  years  just 
named.  But  it  may  also  mean  that 
the  fourth  generation  of  the  Is- 
raelites who  went  down  into  Egypt 
should  return  and  possess  Canaan. 
This  was  the  result.  Caleb  was  the 
fourth  from  Judah,  Moses  was  the 
fourth  from  Levi.  Or  Isaac,  Levi, 
Amram,  Eleazar  may  represent  the 
four  generations.  ^  For  the  iniquity, 
etc.  The  reason  is  here  given  for 
this  long  delay.  The  long-suffering 
of  God  towards  the  wicked  makes 
Him  even  postpone  the  deliverance 
of  His  people,  showing  that  in  Hia 
dealings  with  us  He  has  also  to  re- 
gard others,  and  He  will  order  all 
things  well.  Abram  was  now  living 
among  the  Amorites,  and  they  were 
the  most  extensive  occupants  of  the 
territory.  Here  we  are  taught,  1. 
That  God  foreknows  the  moral  char- 
acter of  men.  2.  In  His  providence 
He  administers  the  affairs  of  nations 
on  the  principles  of  moral  rectitude. 
3.  Nations  are  spared  untU  tkeir  ini- 
quity is  full.  4.  They  are  then  cut  off 
in  retributive  j  ustice.  5.  The  Amor 
ite  was  to  be  the  chief  nation  extir- 
pated for  its  iniquity  on  the  return  of 
the  seed  of  Abram.  They  had  by  far 
the  largest  possessions  in  the  land 
of  promise,  and  they  seem  to  have 
been  extinguished  as  a  nation  by 
the  invasion  of  Israel,  for  we  read  no 
more  of  them  in  the  after  history 
See  Murphy.  *%  Not  yetfuU.  Heb,^ 
Not  finished  thus  far  hitJierto. 


B.  C.  2006.] 


CHAPTER  XV. 


273 


was  dark,  behold  a  smoking  furnace,  and  a  burning  lamp  that 
^passed  between  those  pieces. 

18  In  that  same  day  the  Lord  ?made  a  covenant  with  Abram, 
Baying,  l^Unto  thy  seed  have  I  given  this  land,  from  the  river  of 
Egypt  unto  the  great  river,  the  river  Euphrates : 

19  The  Keuites,  and  the.Kenizzites,  and  the  Kadmonites, 

f  Jer.  34  :  18,  19.  ^  ch.  24 :  7.  h  ch.  12  :  7  ;  13  :  15 ;  26  :  4 ,  Exod.  23  :  31 ;  Num.  uTz 
Deut.  1:7;  11 :  24 ;  34  :  4 ;  Josh.  1 :  4 ;  1  Kings  4  :  21 ;  2  Chion.  9  :  26 ;  Neh.  9:8;  Psa, 
105  :  11 ;  Isa.  27  :  12. 


17.  A  smoking  furnace.  This 
would  seem  to  be  tlie  impressive 
symbol  of  God's  \indictive  judg- 
ments upon  tbeir  oppressors.  A 
furnace  or  oven  smoking  is,  in  Scrip- 
ture, a  symbol  of  Divine  wrath,  as 
Mai.  4:i;  Psa.  21:8,  9.  So  ch. 
19  :  28.  So  1  Kings  8  :  10,  11 ;  Isa. 
6:4;  Rev.  15  :  8,  the  turning  lamp 
represented,  in  a  milder  form,  the 
shekinah,  or  glory  of  the  Lord,  pass- 
ing through  the  parts  of  the  sacri- 
fice. And  as  God  alone  appears  at 
this  stage  of  the  covenant  as  the 
contracting  party,  these  both  are  to 
be  regarded  as  symbols  of  His  pres- 
ence— punishing  His  enemies  (and 
Abram's,  which  are  those  of  the. 
church)  and  glorious  as  a  faithful 
covenant-keeping  vindicator  and 
guide  of  His  people.  "The  smoke 
of  destruction  and  the  light  of  salva- 
tion are  here  symbolized."  "Our 
God  is  a  consuming  fire."  "As 
smoke  is  driven  away,  so  drive  them 
away."  "  The  smoke  of  their  tor- 
ments ascendeth  up  forever  and 
ever."  And  John  the  Baptist  was 
spoken  of  as  "  a  burning  and  a  shin- 
ing lamp,"  much  more  the  true 
Light  whom  he  foreshadowed. 
There  may  be  also  a  hint  of  the  pil- 
lar of  cloud  and  fire,  in  which  the 
Shekinah  passed  before  Israel  in  the 
wilderness  march.  Gerlach  says 
that  "  the  reason  why  God  alone 
passed  through,  and  not  Abram  also, 
is  because  the  covenant  was  one  of 
grace,  and  God,  before  all,  gives  His 
grace  ere  He  requires  anything  on 
man's  part.  Its  aim  was  to  strength- 
en Abram  in  his  sure  trust  that  God 
would  fulfil  what  He  had  promised." 


18.  In  that  same  day.  There  fol- 
lows immediately  now  the  solemn 
declaration,  to  which  all  these  cere- 
monies were  meant  to  give  efiect. 
T[  Made  a  covenant.  Heb.,  Cut  a 
covenant;  from  the  ceremony  of  di 
viding  the  animal  in  solemn  memo- 
rial and  ratification  of  it.  Abram's 
part  in  the  transaction  was  in  his 
preparation  of  the  victims,  according 
to  the  Divine  mandate,  showing  his 
obedient  spirit,  and  his  habit  of 
faith  in  God's  word.  ^  TJnto  thy 
seed.  Abram  is  now  prepared  to 
hear  that  this  covenant  grant  is 
made  to  his  seed — that  they  shall 
possess  the  land  (after  his  death,) 
and  yet  in  an  important  sense  it 
would  be  his  also  to  jjossess  in  the 
higher  idea  of  the  better  country. 
*i[  Fram  the  river.  The  boundaries 
are  here  distinctly  given — from  the 
Nile  to  the  Euphrates.  It  is  true 
that  the  domain  of  Israel  never 
reached  exactly  to  the  river  Nile. 
But  nothing  between  them  and  the 
Nile  was  independent  of  them.  Vir- 
tually this  was  the  extent ;  and  aa 
Kurtz  remarks,  these  two  rivers  are 
considered  here  as  the  representa- 
tives of  the  two  great  powers  of  the 
East  and  of  the  West,  and  the 
meaning  of  the  promise  is,  that  the 
land  and  commonwealth  of  the  de- 
scendants of  Abram  should  be  ihde- 
pendent,  and  continue  by  the  side  of 
and  between  these  two  empires,  and 
that  no  other  empire  or  nation 
should  permanently  bear  independ- 
ent sway  in  the  districts  which  lay 
between  Judea  and  these  two  great 
empires.  Oerlach  says,  "  In  this 
prophecy    the    boundaries    of    the 


274 


GENESIS. 


[B.  C.  2006 


20  And  the  Hittites,  and  the  Perizzites,  and  tlie  liephaim, 

21  And  the  Amorites,  and  the  Canaanites,  and  the  Girgashites, 
and  the  Jebusites. 

CHAPTER    XVI. 

IVrOW  Sarai,  Abram's  wife,  ^  bare  him  no  children :   and  she 
1\    had  an  handmaid,  ^  an  Egyptian,  whose  name  loas  ^  Hagar. 


«  rh.  15  :  2,  3.    b  ch.  21:9.     c  Gal.  4  :  24 


promised  land  are  extended  as  far 
as  they  would  have  been,  had 
Israel  continued  faithful  to  the 
Lord." 

19-21.  Kenites,  etc.  These  are  the 
ten  principal  nations  then  occupying 
this  territory  of  promise.  Of  these, 
five  probably  are  Canaanite  tribes, 
and  five  are  not.  The  Kenites  dwelt 
upon  the  southern  border,  (Num. 
13  :  29  ;  24  :  20-22  ;  Judg.  1  :  16 ;  1 
Sam.  15  :  6.)  They  mingled  with 
the  Midianites,  and  were  friendly  to 
the  Israelites,  (1  Chron.  2 :  55.) 
^  Kenizzites  were  in  affinity  with 
the  Horites,  and  also  dwelt  on  the 
south  border  towards  Egypt,  (ch. 
36  :  11,  20-23  ;  Jos.  15  :  17  ;  *1  Chron. 
1:50-54.)  ^  TJie  Kadmonites.  These 
were  on  the  east,  as  their  name  im- 
ports, and  possibly  included  several 
tribes,  in  that  region,  towards  the 
Euphrates.  These  three  tribes  it  is 
probable  were  related  to  Abram  as 
descendants  of  Shem. 

20,  21.  These  other  seven  tribes 
have  been  already  noticed. 

CHAPTER  XVI. 

§  37.  Hagar  and  Ishmael. 

Here  occurs  a  trial  of  Abram's 
faith  in  the  very  line  of  the  cove- 
nant promise.  It  came  upon  him 
through  his  wife,  like  the  first 
temptation  in  the  garden.  It  had 
been  promised  to  Abram  that  he 
should  become  a  father  (ch.  15  :  4.) 
Fcr  the  third  time  this  promise  of  a 
numberless  posterity  had  been  re- 
peated to  him,  but  as  yet  no  men- 
tion had  been  made  of  Sarai.  Her 
unbelief  could  not  prevail  against 


the  present  appearances,  and  in  her 
impatience  of  realizing  the  results, 
she  proposed  an  expedient,  as  unbe- 
lief is  always  ready  to  do.  It  was 
under  the  guise  of  aiding  God  to 
carry  out  His  promise,  but  it  was  in 
the  spirit  of  distrust,  unwilling  to 
Avait  only  upon  God.  Abram  had 
Qow  lived  in  the  land  of  promise  ten 
years,  and  went  childless  towards 
his  grave,  already  eighty-five  years 
old.  And  this  delay  and  discourage- 
ment had  just  now  been  relieved  in 
a  great  measure  by  God's  express 
assurance  to  himself  that  he  should 
have  an  heir  of  his  own  blood.  But 
he  yields  to  the  suggestion  which 
promises  to  hasten  God's  work,  and 
which  brings  in  human  methods  to 
trust  in  place  of  God.  It  was  in 
God's  plan  to  foreshadow  here  the 
miraculous  seed  by  bringing  forth  a 
son  from  Sarai,  contrary  to  all  nat- 
ural powers ;  and  in  this  respect, 
Isaac  was  to  be  a  personal  type  of 
Christ  Jesus.  But  the  natural  heart 
resorts  to  its  own  natural  and  hu- 
man schemes,  not  believing  fully  in 
Him  who  quickens  the  dead,  and 
calls  the  things  that  are  not,  as 
though  they  were,  (Rom.  4  :  17,  18.) 
This  may  seem  the  more  excusable 
in  Sarai,  as  it  was  an  expedient  re- 
sorted to  in  the  East  for  perpetuating 
one's  household,  when  all  other  hope 
seemed  to  be  gone.  And  it  was,  for 
her  part,  a  renouncing  of  the  house- 
hold glory  which  she  thup  yields  to 
a  subordinate.  It  was  a  method  of 
raising  a  family  by  proxy,  and  it 
was  a  virtual  adoption  of  the  vica- 
rious posterity — the  concubine  was 
said  to  bear  the  child  "upon  the 
knees  "  of  the  wife,  (ch.  30 :  3.)    But 


B  0.2006.] 


CHAPTER  XV. 


275 


2  ^  And  Sarai  said  unto  Abram,  Behold  ncu^,  the  Lord  ^  natb 
restrained  rae  from  bearing:  I  pray  thee  ^' go  in  unto  my  maid  ; 
it  may  be  that  I  may  obtain  children  by  her.  And  Abram  g  heark- 
ened to  the  voice  of  Sarai. 

3  And  Sarai,  Abram's  wife,  took  Hagar  her  maid  the  Egyp- 
tian, after  Abram  ^  had  dwelt  ten  years  in  the  land  of  Canaan, 
and  p'ave  her  to  her  husband  Abram  to  be  his  wife. 


d  ch.  so  :  3.    e  ch. 
12  :  5. 


?0  :  IS  ;   30  :  2.    1  Sam.  1 :  5, 


f  ch.  30  ;  3,  9.     g  ch.  3  :  17.    h  ch. 


Sarai's  faith  will  yet  trmmph,  (Heh. 
11:11.) 

1.  The  fact  is  here  stated  upon 
wliicli  the  narrative  proceeds.  *|[  An 
handmaid — -^aLdtanTj.  TMs  term  is 
used  by  Greek  writers  to  signify  a 
young  girl,  Avliether  slave  or  iree. 
The  Sept.,  however,  and  the  New 
Testament  use  it  in  the  sense  of 
slave.  See  Matt.  26  :  69  ;  Mark  14 :  QQ, 
69 ;  Luke  12 :  45  ;  22  :  56  ;  John  18  :  17  ; 
Acts  10 :  16.  Here  it  means  a  hoiid- 
icoman,  in  contrast  vdth  a  free  wo- 
man, as  Paul  explains  and  argues, 
(Gal.  4:22.)  This  history,  as  the 
New  Testament  explains,  has  in  it  a 
profound  meaning,  and  is  meant  to 
Ibresignify  the  t^yo  elements  in  the 
household  of  Abram — the  bond  and 
the  free,  the  legal  and  gospel  classes 
— the  Ishmael  and  Isaac  children — 
and  so  Sarai  and  Hagar,  though 
true  historical  characters,  have  a 
history  here  which  is  to  le  allegorized, 
(Gal.  4.)  As  in  the  family  of  Adam 
there  was  a  Cain,  and  in  the  family 
of  Xoah  a  Ham,  as  the  element  of 
e^vil,  so  in  the  covenant  family  of 
Abram  there  will  be  an  Ishmael.  A 
bondwoman  might  be  disposed  of  as 
the  mistress  pleased  (vs.  6.)  And  by 
the  law,  the  children  of  such  a  bond- 
woman would  be  slaves,  (Exod. 
21 : 4.)  ^  An  Eny-ptlan.  She  was 
probably  obtained  by  him  when  in 
Egypt,  and  perhaps  was  a  present  to 
him  from  Pharoah,  (ch.  12  :  16.) 
^  Hagar.  The  name  means,  com- 
monly, fligAt,  from  Avhicli  also  the 
Mohammedan  term,  "  HegirOj " 
(flight.)  This  name  may  have  been 
given  to  her  from  her  after  history. 
Paul,  in  the  Galatians,  dwells  upon 


the  name  Hagar,  as  being  the  name 
of  Mount  Sinai  in  Arabia,  denoting 
the  legal  position.  And  it  would 
seem  that  Sinai  was  so  called,  be- 
cause Hagar,  in  Arabic,  signifies  a 
rock,  (Gal.  4.)  And  this  incidental 
fact  Paul  uses  to  show  the  relation 
between  the  legal  and  the  Gospel 
dispensations,  and  between  the  two 
classes  of  children  in  Abram's  house 
— the  spiritual  seed  being  those  of 
Sarah  (the  free  woman)  represented 
by  Isaac,  the  carnal  being  those  of 
Hagar  (the  bond-woman)  represented 
by  Ishmael.  Hagar  represented  the 
the  Mosaic  Sinaitic  dispensation,  and 
her  children  were  born  in  bondage 
to  the  law  (Judaizing)  and  yet,  ac- 
cording to  nature,  having  the  hus- 
band ;  while  Sarai  typified  the  Gos- 
pel system,  and  represented  tho 
church,  long  barren,  till  the  gift  of  a 
progeny — the  miraculous  seed — ac- 
cording to  promise. 

2.  Sarai  now  comes  forward  with 
her  expedient,  according  to  the  cus- 
tom at  the  East.  Children  were 
deemed  of  so  much  value,  not  mere- 
ly from  the  paternal  affection,  but 
because  of  the  constitution  of  socie- 
ty, as  the  oriental  household  formed 
a  clan  and  tribe,  which  was  relied 
on  for  defence  and  avenging  of  blood, 
as  well  as  for  the  preserving  of  the 
name  and  heritage.  ^  Restrained, 
Heb.  and  Sept.,  Shut  me  iip.  «![  0&- 
tain  cliildren.  The  Heb.  term  for 
son  is  Ben,  and  here  the  verb  is 
Banah,  which  means  to  liuild;  and 
here,  "  I  sJiall  he '  built  up,"  (Deut. 
25:9;  Ruth.  4:11.) 

3.  Sarai  is  here  designated  as 
''Abram's  wife,"  and  it  is  in  her 


270 


GENESIS. 


[B.C.  2006 


4  ^f  And  he  went  in  unto  Ilagar,  and  she  conceived  :  and 
when  she  saw  that  she  had  conceived,  her  mistress  was  '  despised 
in  her  eyes. 

5  And  Sarai  said  unto  Abram,  My  wrong  he  upon  thee:  I  have 
given  my  maid  into  thy  bosom :  and  when  she  saw  that  she  had 
conceived,  I  was  despised  in  her  eyes :  ^  the  Loed  judge  between 
me  and  thee. 

6  ^But  Abram  said  unto  Sarai,  "^  Behold,  thy  maid  is  in  thine 

i  2  Sam.  6  :  16  ;  Prov.  80  :  21/23.    k  ch.  31  :  53  ;  1  Sam.  24  :  12.     1  Prov.  15:  1 ;  1  Pet.  3  :  7. 
m  Job  2:6;  Psa.  106  :  41,  42  ;  Jer.  33  :  5. 


place  tliat  slie  puts  Hagar  ''to  her 
husband  Abram  to  be  his  iiyife." 
Heb.,  For  a  wife.  "^  After  Abram. 
This  clause  is  here  thrown  in  as  if 
to  show  the  pressure  of  discourage- 
ment under  which  Sarai  acted  in 
this  matter.  "  After  Abram  had 
dwelt  ten  years  in  the  land  of  Ca- 
naan," and  remained  cMldless.  He 
was  now  eighty-five  years  old,  and 
Sarai  seventy-five.  She  was  to  be 
to  Abram  "for  a  idfe  " — to  serve  the 
purpose  of  a  wife  in  this  extremity. 
By  the  custom,  the  children  of  the 
concubine  became  the  offspring  of 
the  wife  herself,  being  regarded  as 
obtained  by  proxy,  and  in  a  vicari- 
ous, substitutionary  w^ay,  so  that 
they  were  reckoned  as  hers  by  adop- 
tion, (See  Exod.  21 :  7  ;  Deut.  21 :  10.) 
Abram  might  have  felt  himself  at 
liberty  to  accede  to  this  proposed 
arrangement,  inasmuch  as  nothing 
had  been  said  of  Sarai  in  the  case. 
So  the  Hebrews  have  viewed  Abram's 
conduct.  And  Malachi  blamed  those 
who  felt  at  liberty  to  take  another 
besides  their  lawful  wife,  as  it  would 
be  treachery,  while  in  Abram's  case 
it  was  "  that  he  might  seek  a  godly 
seed."  ^  Oaxe  her  to  Abram.  The 
slave  girl  was  at  the  disposal  of  the 
mistress  —  her  personal  property — 
according  to  the  oriental  custom ; 
and  it  was  only  by  consent  of  Sarai 
that  she  could  become  the  secondary 
wife  of  Abram — that  is,  the  concu- 
bine. And  this  step  was  taken  for  a 
declired  purpose,  and  to  fulfil  the 
promise  of  God.  But  the  wrong  was 
'n\   the   unbelief   which    could    not 


trust  God  to  work  out  His  own  plans 
and  to  fulfil  his  own  promise  without 
such  human  device.  Sarai  herself 
would  soon  see  the  wrong,  and  reap 
the  bitter  fruits. 

4.  The  result  of  this  unbelieving 
measure  is  now  painfully  manifest. 
The  slave-woman,  elevated  to  this 
honorable  position  in  Abram's  house, 
looks  already  with  contempt  upon 
Sarai.  As  Solomon  has  remarked, 
"An  handmaid  that  is  heir  to  her 
mistress,"  is  a  trouble  in  the  earth, 
(Prov.  30  :  23.)  Sarai  was  despised 
and  reproached,  doubtless,  for  her 
childless  estate,  which  was  so  dis- 
graceful among  the  orientals ;  and 
Hagar,  it  would  seem,  scorned  her 
on  this  account,  boasting  insolently 
of  her  own  advantage  over  her. 
This  is  the  wrong  of  abolishing  all 
proper  social  distinctions. 

5.  My  icrong,  etc.  Sept.,  I  am  in- 
jured by  thee.  Onk.,  1  hate  a  com- 
plaint against  thee.  Sam.  Vers.,  My 
oppression  be  on  thee.  Targ.  Jer., 
My  judgment  and  abuse  are  deliver- 
ed  into  thine  hands.  You  are  to 
blame  for  the  wrong  done  me.  You 
are  the  cause,  and  ought  to  redress 
the  wrong.  Sarai  felit  now  jealous 
of  her  w-ho  had  supplanted  her,  and 
she  suspected  that  her  husband  had 
transferred  his  affection  to  Hagar,  or 
was,  at  least,  indifferent  to  the  con- 
temptuous treatment  of  herself. 
^  The  Lord  judge.  Sarai  made  a 
solemn  appeal  to  Jehovah,  the  cove- 
nant God.  But  she  did  it  in  the 
spirit  of  rashness  and  peevishness 
stung  most  with  self-reproach. 


B.C.  2000] 


CHAPTER  XVI. 


277 


hand ;  do  to  her  as  it  pleaseth  thee.   And  when  Sarai  dealt  hardly 
with  her,  ^  she  fled  from  her  face. 

7  ^  And  the  angel  of  the  Lord  found  her  by  a  fountain  ot 
water  in  the  wilderness,  «  by  the  fountain  in  the  way  to  P  Shur. 


n  Exod.  2  :  15.    o  ch.  25  :  18.    p  Exod.  15  :  22. 


6.  Abram  has  now  anotlier  trial  of 
Ills  spirit,  and  another  occasion  for 
displaying  the  power  of  Divine  grace 
in  his  heart  and  life.  He  replies 
calmly  and  fairly,  recognizing  Sa- 
rai's  unimpaired  right  as  mistress 
of  the  household,  -and  as  his  own 
proper  wife,  entitled  to  his  affection, 
while  he  accorded  to  her  the  right 
to  dispose  of  Hagar  as  she  pleased. 
*T  Thy  maid.  Hagar  is  yet  only 
Sarai's  bondmaid.  *[  I?i  t/dne  hand. 
At  thy  disposal,  ^  Do  to  Iter,  etc. 
Heb.,  Do  to  her  the  good  in  thine 
eyes.  Sept.,  Treat  her  as  is  best  to 
thee.  Though  ail  his  future  hopes 
stood  now  bound  up  in  this  son  of 
Hagar,  yet  he  was  ready  even  to 
give  up  this  child  for  the  peace  of 
Sarai,  just  as  he  was  ready,  at  a 
later  period,  to  give  up  Sarai's  son 
to  the  command  of  God.  *5[  Dealt 
hardly.  Heb.,  And  Sarai  oppressed 
Iter.  Jew.  Bib.,  Humiliated  her.  The 
same  word  is  rendered  afflict  in  ch. 
15 :  13.  Sarai  put  upon  her  such 
grievances,  doubtless,  as  she  could 
not  bear.  And  she  fl-ed  from  her 
presence.  There  was  overbearing 
and  severity  on  the  part  of  the  mis- 
tress as  well  as  insolence  on  the  part 
of  the  servant.  How  much  of  the 
jarring  and  conflict  in  households 
between  housekeepers  and  domestics 
comes  of  indiscretion  and  petulancy 
on  the  part  of  the  former.  The 
loud  complaint  about  servants  some- 
times has  its  root  in  the  temper  of 
the  employers,  especially  in  the  lack 
of  domestic  piety,  and  in  the  preva- 
lence of  personal  pride  and  overbear- 
ing. 

7.  Tlie  angel  of  the  Lord — of  Jelw- 
'cah.  This  is  the  first  occurrence  of 
this  remarkable  title  in  the  Old  Tes- 
tament. It  is  found  thirty-three 
times  besides,  and  plainly  designates 


the  Angel  of  the  Covenant — the  Sec- 
ond Person  of  the  Blessed  Trinity — 
the  Lord  Jesus  Christ — as  tLe  cove- 
nant name  of  God  is  Jcuovah.  He 
is  the  same  ^L^  appeared  to  Moses 
out  of  the  bush,  Exod.  3  :  2,  4,  "  the 
Messenger  of  the  covenant"  —  the 
Mediator  in  all  the  relations  of  God 
to  the  world,  who  appeared  to  men 
under  the  Old  Testament,  and  di- 
rected the  whole  visible  theocracy, 
See  ch.  16  :  7,  11,  13  ;  18  :  14,  17 
19  :  24 ;  21 :  17,  18 ;  22  :  11,  13,  14 

31  :  11,  13  ;   32  :  25-30  ;   48  :  15,  16 
Exod.  3:2,  4,  6,  14-16  ;  23  :  20-23 

32  :  34  ;  33  :  14,  15  ;  Josh.  5  :  14  : 
6:2;  Judg.  6  :  11,  14,  15,  18,  22 
13  :  3,  6,  21,  22,  etc.  And  it  will  be 
seen  that  the  title  is  used  inter- 
changeably with  that  of  Jehovah. 
See  also  Zech.  1  :  11,  12  ;  3  :  1,  5,  6 ; 
12  :  8,  where  the  angel  of  the  Lord 
will  be  seen  to  be  quite  a  different 
personage  from  "  the  interpreting  an- 
gel." The  title  is  employed  to  de- 
note Jehovah  as  manifested  in  visi- 
ble, personal  form  among  men.  See 
Exod.  23  :  21.  And  Jehovah  is  spo- 
ken of  as  a  distinct  person  from  the 
angel  of  the  Lord,  who  is  also  called 
the  Lord  (Jehovah.)  The  phraseolo- 
gy indicates  to  us  a  certain  inherent 
plurality  within  the  essence  of  the 
one  only  God,  of  which  we  have  had 
previous  indications,  (ch.  1 :  1,  26  ; 
3  :  22.)  It  would  seem  to  denote  the 
revealer  of  the  Godhead  in  angelic 
form.  In  this  paragraph  "  the  angel 
of  Jehovah"  is  called  "Jehovah," 
vs.  13.  And  he  appears  in  such  ca- 
pacities of  predicting  and  promising 
as  belongs  to  God  alone.  ^  By  the 
fountain  on  the  way  to  Shnr.  Hagar 
seems  to  have  made  her  way  to- 
wards Egypt,  as  if  aiming  to  return 
thither.  Her  route  lay  from  Hebron 
through    the    wilderness    of    Shur^ 


278 


GENESIS. 


[B.  C.  3006 


8  And  he  said,  Hagar,  Sarai's  maid,  whence  earnest  thou?  and 
whither  w^lt  thou  go  ?  And  she  said,  I  flee  from  the  face  of  my 
mistress  Sarai. 

9  And  the  angel  of  the  Lord  said  unto  her,  Return  to  thy  mis- 
tress, and  q  submit  thyself  under  her  hands. 

10  And  the  angel  of  the  Loed  said  unto  her,  ^I  will  multiply 
thy  seed  exceedingly,  that  it  shall  not  be  numbered  for  multi- 
tude. 

11  And  the  angel  of  the  Lord  said  unto  her,  Beliold,  thou  art 
with  child,  and  shalt  bear  a  son,  ^  and  shalt  call  his  name  Ish- 
mael ;  because  the  Lord  hath  heard  thy  affliction. 


q  Tit.  2  :  9  ;  1  Pet  2  :  18.    r  ch.  IT  :  20  ;  21 :  18  ;  25  :  12.     s  ch.  IT  :  19  ;  Matt.  1  :  21 ;   Luko 
1 :  13,  31. 


.which  stretched  from  the  southwest 
corner  of  Palestine  to  the  head  of 
the  Red  Sea.  There  is  a  caravan 
road  through  this  wilderness  or  des- 
ert to  this  day.  Plutarcli  describes 
the  road  as  leading  through  deep 
Band  and  a  waterless  country,  about 
one  huiidred  and  fifty  miles, 

8.  Hagar,  Sarai's  maid.  The  an- 
gel of  the  covenant  calls  the  poor 
wanderer  by  name,  designates  her 
true  relation  as  "  the  maid  of  Sarai" 
and  not  the  v/ife  of  Abram,  and  asks 
her  questions,  not  for  information, 
but  for  drawing  out  her  honest  re- 
ply. The  answer  was  honest  and 
definite,  and  she  recognizes  her  old 
and  true  relation  to  her  "mistress 
Sarai."  This  would  indicate  some 
softening  of  her  spirit,  left  as  she 
was  to  her  reflection,  and  cast  out 
upon  that  dreary  desert  alone,  and 
now  also  met  by  the  covenant  angel, 
who  was  ready  to  counsel  her,  and 
to  do  her  good.  If  her  heart  was 
now  humbled  so  as  to  own  her  mis- 
tress, and  cease  her  proud  boasting 
over  her,  why  might  she  not  return  ? 
She  would  pubably  have  perished 
on  the  route  of  weariness  and  thirst. 

9.  BetUTii.  She  was,  doubtless, 
reminded  that  all  her  honor  and 
happiness  must  lie  in  her  connexion 
with  Abram's  household — that  she 
did  a  great  wrong  to  flee  from  such 
religious  associations  to  her  heathen 
land  —  that  she  could  even  rather 
Buffer  wiong  than  do  VvTong — that 


like  Lot,  she  would  bitterly  rue  her 
departure,  if  she  had  not  already 
done  it — that  her  expected  issue  had 
no  prospect,  except  as  being  the  son 
and  heir  of  Abram — and  that,  there- 
fore, and  on  every  account,  she 
should  return.  ^  Submit  thyself. 
Ileb.,  Humble  thyself  (the  same  term 
as  is  used  in  vs.  6)  tinder  her  hands 
— in  subjection  to  her,  as  her  ser- 
vant— making  no  offensive  preten- 
sions, and  casting  no  reflections  on 
account  of  the  circumstances  which 
had  so  exalted  her  in  Abram's  house. 
Thus  Abram  was  to  become  a  bles- 
sing to  her,  as  to  Lot,  (ch.  12.) 

10.  The  covenant  angel  now  adds 
a  promise,  which  is  highly  calcu- 
lated to  encourage  and  cheer  Hagar. 
It  is  manifest  that  the  angel  claims 
to  be  Jehovah  Himself.  He  prom- 
ises here  to  do  what  Jehovah  alone 
can  perform.  Heb.,  Multiplying  1 
icill  multiply  thy  seed.  I  will  greatly 
multiply  it.  The  promise  of  a  vast 
progeny,  such  as  Abram  had  thrice 
received.     See  ch.  17,  20. 

11.  A  son.  The  hope  of  a  Hebrew 
household  lay  in  the  son,  as  the  rep- 
resentative of  the  family  name,  and 
the  protector  and  perpetuator  oi'  the 
family  line.  A  daughter  was  held 
in  small  estimation  among  the  Ori- 
entals. ^  Ishmael.  Heb.,  7od  toiU 
hear  ;  or,  Heard  of  Ood.  Sept.,  Ood 
hath  given  heed  to  thy  affdction.  It 
was  in  God's  plan  to  increase  the 
family    of   Abram   in    the   Ishmael 


B.  C  2006.]  CHAPTER  XVI.  279 

12  t  And  he  will  be  a  wild  man  ;  his  hand  icill  he  against  every 
man,  and  every  man's  hand  against  him  ;  "and  he  shall  dwell  in 
the  presence  of  all  his  brethren. 

t  ch.  21  :  20.     u  ch.  25  :  18. 

branch,  for  Abram's  sake.  This  son  \  inaelites  inhabit  Arabia  Deserta, 
is  to  be  trained  in  tlie  family  of  tlie  i  traversing  east  to  the  Euphrates, 
patriarch  in  order  to  be  capable  of  i  north  to  Syria,  west  to  Palestine, 
obtaining  the  measure  of  blessing  I  and  south  into  the  peninsula  of  Ara- 
reserved  for  him.  Here  is  a  memo-  j  bia  Proper.  They  roamed  every- 
rial  in  his  very  name  of  that  Divine  '  where  in  the  adjacent  districts.  And 
interposition  to  which  his  life,  first  '  so  he  might  be  said  to  dwell  in  the 
and  last,  would  be  due.  And  wheth-  j  presence  of  (or  before)  all  Ms  brethren. 
er  Hagar  distinctly  prayed  to  God  or  j  Kurtz  reads,  To  the  east  of  all  his 
not.  He  heard  her  groans  and  sighs,  |  brethren  ;  but  this  is  not  the  He- 
and  came  to  her  relief  for  the  cove-  i  brew  sense.  It  is  Al-pen'ei.  The 
nant's  sake.  I  term  here  for  "  dwelt "  is  tabernacle. 

13.  A  icild  man.    Heb.,  A  idld-ass  ;  He  shall  pitch  his  tent.     And  the 
man.    Onk.,  A  wild  ass  among  men.  \  meaning  of  the  clause  is — he  shall 
Jew.  Bib.,  A  wild  ass  of  a  man.     A=  j  follow  his  nomadic,  roaming  life,  in- 
the  wild  ass  delights  in  the  freedom  !  dependently  of  his  brethren,  and  un- 
of  its  native  deserts,  and  brooks  no  I  subdued    by    them.      His    brethren 
restraint,  so  shall  he  be — "  used  to  the  I  may  mean  the  other  branches  of  the 
wilderness,  she  snulFeth  up  the  wind  '  Abrahamic  household — the  Midian- 
at  her  pleasure,"  (Jer    2  :  24,)  and  I  ites,  Edomites,  and  Israelites ;   or  it 
"  in  the  desert  they  go  forth  to  their  |  may  include  all  people.     And  this  is 
work,  rising  betimes  for  a  prey,  the  i  the  liistory  of  this  wonderful  people, 
wilderness  yieldeth  food  for  them  i  that  they  have   seated   themselves 
and  for  their  children,"  (Job  24  :  5.)  !  down  where  they  have  pleased,  and 
See  also  Job  39  :  5,  6.      These   are  I  have  not  been  subjugated  by  their 
the    wild    roaming    Bedouin    Arab  I  brethren.     And  their  history  is  just- 
tribes  of  the  desert,  the  descendants  |  Ij  claimed  as  a  clear  confirmation  of 
of  Ishmael.      ^  His  hand  {icill  be)  \  the    truth    of    the    Mosaic    record. 
against  every  man,  etc.  Their  proverb  j  "  Every  addition  to  our  knowledge 
is,  "  In  the  desert  every  one  is  every  \  of  Arabia  and  its  inhabitants,"  says 
one's  enemy."    The  tribes  are  known  j  KaliscJi,    "  confirms    more    strongly 
as  given  to  plunder ;  and  aroimd  the  I  the  Biblical  statements.     These  Ish- 
Dead  Sea,  travellers  must  bargain  i  maelites  became  formidable  in  his- 
with  their  shiekhs  at  Jerusalem  at  I  tory  under  the  name  of  Saracens, 
so  Tavich.per  head,  to  guarantee  them  I  They  marched  out  to  curb  the  world 
against  their  depredations.     In  such  I  to  their  dominion,  and  to  force  the 
case  a  bevy  of  the  men — a  dozen  or  j  nations  to  their  faith ;    they  inun- 
more — is  detailed  as  a  guard,  who    dated  Persia,  the  districts  east  of  the 
accompany  the  sheikhs  to  protect  the  |  Caspian  Sea  and  India  ;  they  carried 
travellers.      Our  company  was  at-  j  their  victorious  arms  into  Syria  and 
tended  by  such  a  squad'  of   these  |  Egypt,  and  the  interior  of  Africa  ; 
tawny,   wiry  creatures,   who    went  i  they  occupied  Spain  and  Portugal, 
skipping    up  the    hiU-sides,   armed  I  Sicily   and   Sardinia,  and  have  be- 
with  their  long  muskets,  and  often  1  yond  their  native  tracts,  ascended 
firing   at   game  which   they  might  |  more  than  a  himdred  tlirones.     Al- 
meet.     The  protection,  purchased  at  i  though  they  sent  presents  o*  incense 
five  dollars  per  head  for  each  travel-  j  to  Persia,  and  of  cattle  to  Jehosha- 
ler,  is  never  violated.     These  Ish- '  phat  king  of  Judah,  they  were  nevei 


280 


GENESIS. 


[B.  C.  2000. 


13  And  she  called  tlie  name  of  the  Lord  that  spake  unto  her, 
Thou  God  seest  me :  for  she  «aid,  Have  I  also  here  looked  after 
him  w  that  seeth  me  ? 

14  Wherefore  the  well  was  called  ^  Beer-lahai-roi ;  behold,  it 
is  y  between  Kadesh  and  Bered. 

15^  And  2  Hagar  bare  Abram  a  son :  and  Abram  called  his 
son's  name,  which  Hagar  bare,  ^  Ishmael. 


TV  ch.  31 :  42.    x  ch.  24 


25:11.    y  Num.  13: 


z  Gal.  4  :  22.     a  vs.  11. 


subjected  to  tlie  Persian  empire. 
They  are  expressly  mentioned  as  in-  ! 
dependent  allies.  Nor  had  the  As- 
syrian and  Babylonian  kings  more 
than  transitory  power  over  small 
portions  of  their  tribes.  Here  the 
ambition  of  Alexander  the  great  and 
of  his  successors  received  an  in- 
superable check,  and  a  Roman  ex- 
pedition in  the  time  of  Augustus 
totally  failed.  The  Bedouins  have 
remained  essentially  unaltered  since 
the  times  of  the  Hebrews  and  the 
Greeks."  These  Arab  tribes  justify 
their  robberies  by  referring  to  the 
treatment  of  their  ancestor  Ishmael, 
and  his  wilderness  heritage,  ,as 
though  he  had  free  permission  to 
seize  all  he  could  find  there. 

13.  Name  of  the  Lord.  Heb.,  Tlie 
name  of  Jehovah.  *^  Thoit  God  seest 
me.  Heb.,  Thou  (art  a)  God  of  see- 
ing— of  vision — or  of  Disihility — who 
reveaUst  thyself.  As  her  son  was  to 
be  called,  The  Lord  hath  heard — or 
Heard  of  God,  so  here  she  calls  the 
nojrrie  of  Jehovah  who  spake  with  her 
(the  covenant  angel)  Thou  God  of 
vision.  God  sees  as  well  as  hears, 
or  shoiDS  Himself — like  "  Peniel — 
the  face  of  God/'  (ch.  32  :  30.)  The 
idea,  most  probably,  is.  Thou  art  a 
God  that  graciously  revealest  thyself 
*'  In  the  mount  the  Lord  shall  be 
seen."  *[[  Looked.  The  idea  is  hero 
exjjressed  which  prompted  the  name. 
Heb.,  Have  lindeedhere  seen  after  the 
vision  ;  or,  The  hack  paints  of  my  seer 
— of  Him  who  saw  me.  See  Exod. 
33  :  23.  In  Exod.  33  :  20,  God  de- 
clared to  Moses  that  "  no  man  should 
see  His  face  ali  ve."  And  it  was  only 
His  back  that  He  would  show  him. 


And  this  may  express  a  similar  sen- 
timent— either  of  surprise  at  having 
seen  God,  and  survived  the  sight,  or 
at  having  been  permitted  to  see 
even  the  hidings  of  Himself.  Ge- 
senius,  Tuch,  Knobel,  etc.  take  the 
former  view.  Sept.,  For  I  have 
plainly  seen  Him  that  appeared  unto 
me.  Syr.,  Behold  1  have  seen  a  vis- 
ion after  He  saw  me.  Benisch  ;  Bo  1 
even  still  see  (live)  after  seeing  (God  ?) 
So  Gesenius  ;  Bo  I  then  here  see  (live) 
also  after  the  visian  (to  wit,  of  God.) 
The  term  rendered  "  here,"  (says  Ge- 
senius in  his  Thesaurus,)  "  properly 
means  a  striking  of  the  foot  on  the 
ground,  as  indicating  the  source 
whence  the  speaker  sprung. 

14.  WJierefore  the  well.  Heb.,  One 
called  (to)  the  well.  (Every  one — • 
people  called  it)  it  was  called.  The 
well  of  a  living  one  seeing  (God.)  TJw 
ivell  of  one  seeing  (God)  and  living — 
Benisch,  Or,  Th  e  well  of  the  living  one, 
my  Seer.  Or,  The  fountain  of  the 
living  who  hcholds  me. — Kurtz.  Or, 
"  Well  of  life  of  vision,  i.  e.,  of  life 
after  a  vision  of  God,"  (Judg.  6  :  22.) 
The  site  of  this  well  has  lately  been 
discovered.  Its  present  name  is 
Mai-lahhi  -  Hagar  —  {Mai  meaning 
water,  as  Beer  means  2oell.)  It  lies 
about  twelve  miles  from  Kadesh,  on 
the  great  road  from  Beersheba  to 
Jebel  es  Sar.  Near  it  is  a  ruin,  now 
called  Beit  Hagar  (house  of  Hagar) 
—  Williayns'  Holy  City.  Throughout 
the  patriarchal  history  this  naming 
of  localities  by  such  significant, 
memorial  names  is  common  and 
interesting.  Such  a  well  or  stone 
was  a  traditional  remembrancer 
of    great    religious    events,    calcu- 


B.  0. 1994.] 


CHAPTER  XVII. 


281 


16  And  Abram  icas  fourscore  and  six  years  old,  when  Hagar 
bare  Ishmael  to  Abram. 


CHAPTER    XVII. 

AND  when  Abram  was  ninety  years  old  and  nine,  the  Lord 
^  appeared  to  Abram,  and  said'  unto  him,  ^  I  am  the  Almigh- 
ty God  ;  ^  walk  before  me,  and  be  thou  ^  perfect. 


a  ch.  12  :  1.    b  ch.  28  :  3  ; 
2  :  4 ;  8  :  25 ;  2  Kings  20  :  : 


35 ;  11  ;  Exod.  6:3;  Deut.  10  :  IT. 
.    d  ch.  0  :  9  ;  Deut.  18  :  13  ;  Job.  1 


cch.  5:22;  48:15;  1  Kings 
1 ;  Matt.  5  :  48. 


lated  to  preserve  the  history,  aud 
hand  it  down,  instead  of  books  and 
records. 

15, 16.  Fourscore  and  six.  Heb.,  The 
son  of  fourscore  and  six  years.  Ha- 
gar returned  into  the  honse  of  Abram, 
to  whom  she  communicated  the  Di- 
vine vision.  Here  the  prophecy  of 
the  angel  was  realized.  She  bore  a 
son,  who  was  called  Ishmael.  But 
the  text  states,  with  a  marked  dis- 
tinctness, that  she  bare  this  son  to 
Abram,  and  that  Abram  gave  him 
the  name  Ishmael.  The  patriarch 
believed  that  this  son  of  Hagar  was 
the  promised  and  long-desired  oflp- 
spring,  through  whom  he  was  to  be 
a  blessing  to  later  generations.  He 
was,  therefore,  anxious  to  mark  him 
as  his  son  ;  and  he  did  this  by  giv- 
ing him  the  name  appointed  by  the 
angel.  See  Kalisch.  But  the  patri- 
arch must  wait  yet  fourteen  years 
before  the  son  of  promise — the  cove- 
nant son  Isaac — shall  be  granted  to 
him.  Then  also  Ishmael  is  cast  out 
with  bis  mother  at  the  stern  de- 
mand of  Sarai,  but  is  met  again  and 
saved  from  a  death  in  the  wilder- 
ness by  the  same  angel  of  the  cove- 
nant, (ch.  21.) 

CHAPTER  XVII. 

§  38.  Second  Stage  of  the  Cove- 
nant— Covenant  Sealed — Cir- 
cumcision— Abraham,  Sarah. 

The  time  is  now  at  hand  when 
the  covenant  son  is  to  be  born  to 
Abram  and  Sarai.  Thirteen  years 
the  patriarch  has  waited  since  Jeho- 


vah last  appeared  to  him,  and  his 
faith  that  was  "  counted  to  him  for 
righteousness  "  has  been  undergoing 
a  severe  but  silent  test.  It  now  ap- 
pears that  the  natural  defect  which 
Sarai  had  planned  to  relieve  by  the 
substitution  of  Hagar  in  her  stead, 
was  to  be  met,  not  by  that  carnal 
expedient,  but  by  the  almighty 
power  of  God.  That  v/hich  could 
not  be  reached  by  nature  was  to  be 
secured  by  'promise,  in  the  miracu- 
lous seed,  thus  pointing  forward  to 
Jesus  of  Nazareth.  Therefore  the 
time  has  come  when,  after  having 
first  allowed  the  unbelieving  spirit 
to  make  proof  of  human  expedients 
(1  Cor.  1  :  20),  God  wiU  show  Him- 
self again,  and  place  the  fulfilment 
on  the  basis  of  the  promise  alone, 
(Gal.  3  :  18.)  The  covenant,  there- 
fore, must  now  be  solemnly  and  for- 
mally SEALED.  Abram  can  as  yet 
see  no  prospect  of  the  fulfilment, 
except  in  the  person  of  Ishmael  (vs. 
18.)  But  God  assures  him  that  "  in 
Isaac  shall  thy  seed  be  called,"  vs. 
19,  21 ;  while  Ishmael  should  not  be 
overlooked.  This  may  be  regarded 
as  the  second  stage  of  the  covenant. 

1.  Ninety  and  nine  years  old. 
Heb.,  Son  of  ninety  and  nine  years. 
This  was  thirteen  years  after  Ish- 
mael's  birth,  when  the  record  is 
careful  to  fix  his  age  at  eighty-six 
years,  ch.  IG  :  16,  thus  keeping  in 
view  the  several  stages  of  the  patri- 
arch's history  under  the  special  treat 
ment  of  his  covenant  God.  ^  Tlie 
Lord  appeared.  Heb.,  Jehovah.  Al. 
ready  Jehovah,  the  covenant  God, 
had  appeared  thrice  to  Abram :  first, 


GENESIS. 


[B.  C.  1994 


2  And  I  will  make  my  covenant  between  me  and  tbee,  and 
^  will  multiply  thee  exceedingly. 

3  And  Abrara  ffell  on  his  face:    and  God  talked  with  him, 
saying, 

e  ch.  12  :  2  ;  13  :  16  ;  22  :  17.     f  vs.  17. 


to  simply  assure  him  that  he  should 
be  blessed,  and  become  a  blessing 
(ch.  12  :  7) ;  second,  to  promise  to 
him  a  numerous  progeny,  as  the 
dust  of  the  earth  (ch.  13  :  16) ;  third, 
to  repeat  this  assurance,  and  to  liken 
the  numher  of  his  seed  to  the  stars 
of  heaven  (ch.  15  :  5.)  The  third 
vision  was  confirmed  by  a  solemn 
ceremony  of  sacrifice,  in  which  God 
appeared,  as  the  sole  contracting 
party,  granting  to  Abram  uncondi- 
tionally the  covenant  blessings,  with- 
out requiring  anything  on  his  part. 
Now,  however,  Abram  is  to  enter 
into  the  solemn  covenant  stipula- 
tions, and  to  receive  "  the  sign  and 
seal  of  the  righteousness  of  the  faith 
which  he  had,  yet  being  uncircum- 
cised,"  (Rom.  4  :  11.)  In  the  pre- 
vious form  or  stage  of  the  cove- 
nant, the  blessing  was  chiefly  that 
of  the  land ;  in  this  stage  it  is  of  the 
seed.  And  tliis  may  be  regarded  as 
a  first  step  taken  in  the  fulfilment. 
Accordingly,  new  names  are  now  to 
be  given  to  Abram  and  Sarai,  which 
is  significant  of  a  new  state  of  things, 
and  a  new  character  and  career. 
•IF  Tlio  Almighty  God.  Heb.,  El 
8haddai.  This  is  the  name  which 
expresses  God's  almightiness,  and  by 
which  He  says  He  was  known  to  the 
patriarchs,  rather  than  by  the  cove- 
nant name  "  Jehovah,"  (Esod.  6  :  3.) 
This  name  is  found  six  times  in 
Genesis,  and  thirty-one  times  in  the 
book  of  Job.  El  means  strong,  un- 
shaken, absolute  ;  Shaddai,  the  Un- 
cliangeahU,  Invincible.  This  com- 
pound name,  in  both  parts,  expres- 
ses the  Divine  majesty  and  all-suf- 
ficiency, and  impresses  us  with  His 
sover(!ign  ability  to  perform  all  that 
He  har  promised.  T[  Walk  before 
me.  At  the  former  stage  the  ad- 
dress was.  Fem'  not,  as  an  encour- 


agement to  the  timid.  Here  it  is 
something  fui-ther  —  a  direction  foi 
the  conduct.  The  one  is  rather  nega- 
tive, the  other  positive.  "  Trust  in 
the  Lord,  and  do  good,  so  shalt  thou 
dwell  in  the  land,  and  verily  thou 
shalt  be  fed."  Enoch  and  Noah  walk- 
ed with  God,  and  were  perfect  in 
their  generations.  To  iDolk  before 
Ood,  is  to  "  set  the  Lord  always  be- 
fore one's  face,"  to  walk,  "  as  seeing 
Him  who  is  invisible,"  to  "  walk  in 
the  light  of  the  Lord."  ^  ^nd  be 
thou  perfect.  Not  merely  honest 
and  sincere,  but  holy,  for  God  is 
holy ;  and  holy  as  God  is  holy,  God 
can  require  nothing  less  than  a  per 
feet  obedience,  else  His  law  would 
be  imperfect,  and  would  allow  of  sin. 
See  ch.  5  :  24  ;  6:9,  notes.  There  is 
a  hint  here  that  Abram  should  aim 
at  a  steadfast  devotedness  to  God, 
relying  fully  on  His  word,  and  not 
trusting  in  carnal  expedients.  "  The 
foundation  of  the  Divine  calling  is  a 
gratuitous  promise.  But  it  follows 
immediately  after,  that  they  whom 
He  has  chosen  as  a  peculiar  people 
to  Himself  should  devote  themselves 
to  the  righteousness  of  God,"  (Rom. 
6  :  IZ.)— Calvin. 

2.  1  will  make  my  covenant.  This 
is  not  the  term  for  making  a  cove- 
nant at  the  outset,  which  is  in  the 
Heb.,  to  cut  a  covenant,  (see  ch.  15 :  18.) 
But  the  verb  means,  I  Avill  grant,  or 
fix — establish  my  covenant — already 
formally  expressed.  Here  it  was  to 
be  sealed,  and  thus  far  executed  as 
an  instrument  already  signed  by 
God  in  the  former  transaction,  but 
now  to  receive  His  confirmatory 
SEAL.  *1[  Multiply  thee  exceedingly 
Here  the  covenant  blessing  is  tho 
seed,  which  is  a  higher  and  further 
stipulation  than  that  of  the  land. 

3.  Fell  on  his  face.     This  shows 


B.  C.  1994.] 


CHAPTER  XVII. 


4  As  for  me,  behold,  my  covenant  is  Avith  thee,  and  thou  shalt 
be  ?  a  father  of  many  nations. 

5  Neither  shall  thy  name  any  more  be  called  Abram  ;  but  ^  thy 
name  shall  be  Abraham  \  i  for  a  father  of  many  nations  have  1 
made  Ihee. 

6  And  I  will  make  thee  exceeding  fruitful,  and  I  will  make 
t  nations  of  thee  ;  and  ^  kings  shall  come  out  of  thee. 

7  And  I  will  ^  establish  my  covenant  between  me  and  thee, 


g  Rom.  4  :  11,  1-2,  IG.      h  Neh.  9:7.    i  Rom.  4  :  17. 
Matt.  1  :  6,  etc.     m  Gal.  3  :  17. 


kch.  35:11.     1  vs.  10  ;    ch.  85:11; 


how  profoundly  impressed  the  pa- 
triarcli  had  now  become  with  God's 
Borereign  majesty.  This  oriental 
prostration  is  still  the  attitude  in 
religious  worship  —  to  fall  on  the 
hands  and  knees,  and  almost  touch 
the  ground  with  the  forehead. 
^  And  God  talked  with  Jiim.  Heb., 
&pake  idth  Mm. 

4.  God  here  repeats  the  great,  high 
covenant  grant.  •[  As  for  me.  This 
is  on  His  x^art.  From  vs.  9  He  pass- 
es to  Abram's  part.  God  first  en- 
gages Himself  to  us,  and  then  calls 
on  us  to  engage  ourselves  to  Him. 
A  covenant  supposes  two  parties. 
But  this  is  a  covenant  of  grace,  and 
therefore  not  a  bargain  as  between 
men,  but  a  stipulation  and  a  Gospel 
command  on  the  basis  of  all  that 
God  has  already  promised  to  us. 
Heb.,  /,  lo  my  covenant  is  icith  thee, 
and  thou  shalt  become  a  father  of 
many  nations.  God  here  lays  stress 
upon  the  Gospel  fact  that  His  cove- 
nant of  grace  is  the  foundation  of  all 
his  hopes.  Were  it  not  that  God's 
covenant  is  with  Abram,  he  would 
have  nothing  to  expect.  ^  Many 
nations.  This  is,  first  of  all,  to  be 
literally  granted,  that  from  Abram, 
BO  long  waiting  for  family  issue, 
many  people  and  nations  should 
spring  forth.  And  it  is  also,  and  in 
a  higher  sense,  to  be  spiritually  real- 
ized— in  a  vast  accession  of  believ- 
ing children  to  the  household  of 
faith.  In  him  all  families  of  the  earth 
should  yet  be  blessed.  See  Gal.  3  : 8. 
The  Scripture,  foreseeing  that  God 
would  justify  the  heathen  thrrugh 
faith,   preached    before    the   Gospel 


unto  Abram,   saying.  In  thee   shall 
all  nations  be  blessed. 

5.  Here  follows  the  significant 
change  of  name.  Abram  means 
high  father,  or  father  of  exaltation. 
In  the  new  name  the  letter  jff  is  in- 
serted from  a  word  meaning  multi- 
tude, and  so  it  comes  to  mean  father 
of  multitude,  (Rev.  2  :  17.)  The  new 
name  was  understood  to  indicate  a 
new  stadium  in  his  history,  and  a 
new  era  in  his  "career,  comporting 
with  the  name  itself.  So  the  name 
Jacob  was  changed  to  that  of  "  Is- 
rael," meaning  P retailer,  in  memory 
of  the  triumphant  wrestling  with  the 
angel  of  the  covenant,  and  as  a  gra- 
cious intimation  of  his  future  suc- 
cesses in  prayer.  So  also  the  name 
Cephas  was  changed  to  Peter,  and 
the  sons  of  Zebedee  were  called 
Boanerges,  all  significant  of  what 
they  were  to  be  and  do.  *,[  /  have 
made  thee.  Heb.,  /  have  given  thee, 
given  thee  to  he,  or  appointed,  consti- 
tuted thee. 

6.  Kings  shall  come  out  of  thee. 
Literally,  the  twelve  chiefs  of  the 
tribes — the  kings  of  Judah  and  Is- 
rael— the  dukes  of  Edom — the  Sara- 
cen kings  in  Asia  and  Africa.  And 
especially  is  this  to  be  fulfilled  in  the 
church  —  that  all  kings  shall  bow 
down  before  the  Messiah — the  seed 
of  Abraham — and  that  all  the  faithful 
seed  of  Abraham  shall  be  made  priests 
and  kings  unto  God,  (Rev.  1 :  6.) 

7.  And  thy  seed  after  thee.  The 
Abrahamic  covenant  includes  the 
seed  of  the  parent  along  with  him- 
self. "Now  to  Abraham  and  his 
seed  w<^re  the  promises  made."    Tha 


284 


GENESIS. 


[B.  C.  1994. 


and  thy  seod  after  thee,  in  their  generations,  for  an  everlasting 
covenant ;  » to  be  a  God  unto  thee,  and  to  °  thy  seed  after  thee. 

8  And  P I  will  give  unto  thee,  and  to  thy  seed  after  thee,  the 
land  1  wherein  thou  art  a  stranger,  all  the  land  of  Canaan,  for  an 
everlasting  possession  ;  and  ''I  will  be  their  God. 

9  ^  And  God  said  unto  Abraham,  Thou  shalt  keep  my  cove- 
nant therefore,  thou,  and  thy  seed  after  thee,  in  their  genera- 
tions. 


n  ch.  26  :  24 ;  28  :  13  ;  Heb.  11 :  16.  o  Rom.  9:8.  p  ch.  12  :  T;  13  :  15;  Psa.  105  :  9, 11 
q  ch.  23  :  4 ;  28  :  4.  r  Exod.  6:7;  Lev.  26  :  12 :  Deut.  4  :  37  ;  14  :  2  ;  26  :  18  ;  29  :  13. 


great  chief  personage  contemplated 
in  the  seed  is  Jesus.  "  He  saith  not, 
And  to  seeds  as  of  many,  but  as  of 
one ;  and  to  thy  seed,  which  is 
Christ,"  (Gal.  3  :  16.)  But  the  seed 
does  also  include  all  who  are  in 
Christ.  "  So  then  they  which  be 
of  faith  are  blessed  witli  faithful 
Abraham,  (Gal.  3:9.)  This  house- 
hold feature  of  the  covenant  is  per- 
petual. It  was  from  the  beginning 
the  plan  of  God  to  propagate  His 
church  by  means  of  a  pious  posteri- 
ty; and  in  His  covenant  provision, 
He  is  pleased  to  compass  in  His 
arms  of  love  not  only  the  parent, 
but  the  infant  children  also.  This 
was  definitely  fixed  by  the  very 
terms  of  the  covenant,  and  in  the 
very  form  of  the  covenant  seal. 
And  it  has  thus  always  been  a  fea- 
ture of  the  church.  And  it  comes 
down  to  us  under  the  New  Testa- 
ment dispensation  :  "  And  if  ye  be 
Christ's,  then  are  ye  Abraham's  seed 
and  heirs ,  according  to  the  promise. 
For  the  promise  is  unto  you,  and  to 
your  children,"  (Gal.  3 :  29;  Acts  2 :  39.) 
The  seed  of  Abram  according  to  the 
flesh — the  Jewish  people — has  great 
promises  as  a  people,  (Rom.  4.) 
^  All  everlasting  covenant.  By  this 
large  term,  the  perpetuity  of  the  en- 
gagement is  signified — looking  even 
beyond  the  earthly  generations. 
The  covenant  can  never  fail.  So 
the  apostle  calls  it  "  an  everlasting 
covenant,"  Heb.  13  :  20,  and  its 
blessings  are  everlasting.  ^  To  be 
a  God  unto  thee.  There  can  be  no 
higher  grant  than  this,  that  God  be 
«  God  to  us — to  give  Himself  to  us 


— to  put  all  His  attributes  and  re- 
sources under  contribution  for  our 
highest  good.  And  this  is  not  to  us 
alone,  but  to  our  seed  after  us,  ac- 
cording to  the  terms  of  this  cove, 
nant.  (1.)  This  Abrahamic  cove- 
nant is  a  covenant  of  grace.  (2.) 
The  church  was  represented  by 
Abraham  and  his  house — God's  cho- 
sen ones — and  he  the  father  of  the 
faithful,  believing  ones.  (3.)  The 
Abrahamic  covenant  —  that  is,  the 
covenant  of  grace,  is  still  in  opera- 
tion, and  we  live  under  the  new  dis- 
pensation of  it,  where  there  is  only 
a  more  spiritual  unfolding  and  ad- 
ministration of  its  benefits  with  more 
spiritual  seals,  suitable  to  the  new 
economy. 

8.  Here  follows  a  repetition  of  the 
land-grant — the  earthly  Canaan — to 
Abraham  and  his  natural  seed,  and 
the  heavenly  Canaan  to  Abraham  and 
his  spiritual  seed.  The  natural  seed  of 
Abraham  have  this  title  to  Canaan, 
which  is  not  vitiated  by  their  exclu 
sion  from  it,  and  which  they  may 
yet  literally  possess,  though  nothing 
is  said  of  this  in  the  New  Testa- 
ment ;  and  it  could,  at  any  rate,  be 
only  an  inferior  item  in  the  cove- 
nant grant.  "  The  meek  shall  in- 
herit the  earth."  Here  "the  tem- 
poral and  spiritual  are  brought  to 
gether.  They  are  to  have  the  prom- 
ised land  for  their  perpetual  heri- 
tage, and  God  i&  to  be  their  God. 
As  "  an  everlasting  possession,"  the 
reference  is  to  the  heavenly  Canaan. 

9.  Here  God  passes  to  impose 
upon  Abraham  the  corresponding 
covenant  obligations.    It  is  part  ol 


B.  C.  1994.] 


CHAPTER  XVII. 


285 


10  This  is  my  covenant,  which  ye  shall  keep  between  me  and 
you,  and  thy  seed  after  thee  ;  » Every  man-child  among  you  shall 
be  circumcised. 

.8  Acts  7  :  8. 


God's  grace  to  us  sinners  tliat  He 
does  not  leave  us  to  ourselves,  but 
binds  us  fast  to  Himself  by  gracious 
and  holy  obligations.  We  are  to 
recognize  such  obligation  as  a  privi- 
lege. Family  religion  is  liere  en- 
joined, and  it  is  enforced  by  all  the 
terms  of  the  household  covenant. 
The  parent  who  finds  his  children 
cared  for,  and  required  by  God  in 
His  service,  and  provided  for  by 
His  grace,  will  surely  find  a  motive 
to  cultivate  family  piety. 

10.  "God  inscribes  His  covenant 
in  the  flesh  of  Abraham," — Calvin. 
^  My  covenant.  The  sign  or  sacra- 
ment is  here  called  the  covenant, 
because  it  exhibits  the  covenant 
promise,  and  it  is  the  seal  set  upon 
the  covenant,  which  makes  the  cove- 
nant good,  and  so  far  executes  it. 
The  covenant  stipulation  or  agree- 
ment is,  "  Every  man-child  among 
you  shall  be  circumcised."  So  in 
the  Lord's  Supper  the'  cup  is  called 
the  New  Testament  in  Jesus'  blood, 
(Luke  23 :  19,  20.)  The  apostle  in- 
forms us  of  the  true  nature  of  this 
ordinance,  and  thus  of  a  sacrament, 
as  such,  that  it  is  a  dgn  and  seal,  in 
the  passage  in  Romans  which  refers 
to  this  transaction  :  "  And  he  re- 
ceived the  sign  of  circumcision,  the 
SEAL  of  the  righteousness  of  the 
faith  which  he  had,  being  yet  uncir- 
cumcised,"  (Rom.  4 :  11.)  It  is  an  out- 
ward sign  of  an  inward  grace,  and  a 
seal  also,  whereby  the  signature  is 
formally  attested  and  authenticated. 
As  in  a  deed  or  instrument  of  con- 
veyance, there  is  first  the  signature, 
and  Then  the  seal  which  confirms  it, 
and  in  so  far  executes  the  instru- 
ment. But  it  iiceds  also  beyond 
tha.t,  to  be  delivered.  And  this  calls 
for  the  hand  of  faith.  ^  Circum- 
cised. It  has  been  contended  by 
some,  partly  on  the  ground  of  a 


statement  in  Herodotus,  that  cir- 
cumcision was  derived  from  the 
Egyptians.  But  even  if  it  had  been 
practised  among  them,  this  would 
not  hinder  its  being  employed  by 
God  as  a  sacred  rite,  for  sealing  His 
covenant.  The  presumption,  how- 
ever, is,  that  it  was  not  practised 
among  other  nations  generally,  as  it 
was  meant  to  be  distinctive,  and  to  set 
a  mark  upon  the  Hebrew  people,  sepa- 
rating them  from  others  as  the  Lord's. 
It  was  the  badge  of  nationality,  as 
well  as  a  sacramental  rite,  "  a  token 
of  the  covenant  between  God  and  the 
people,"  (vs.  11.)  It  is  said  to  have 
iDcen  in  use  among  the  Ethiopians, 
Phenicians,  and  South  Sea  Islan- 
ders ;  but  it  is  questionable  whether 
it  was  the  same  rite,  and  it  may 
have  been  derived  from  the  Hebrews 
by  tradition.  And  if,  as  is  main- 
tained by  some,  it  was  practised 
among  the  Egyptians  before  the 
time  of  Joseph,  there  is  here  no 
copying  of  Pagan  institutes,  but  an 
adoption  of  the  rite  for  important 
reasons,  and  in  new  connexions, 
pointing  to  God  and  holiness.  It  is 
plain  that  it  was  not  in  use  among 
the  Egyptians  in  any  such  connex 
ion,  as  here  ;  though  it  is  said  that 
it  was  there  known  as  a  sacred  rite, 
practised  only  among  those  who 
were  admitted  to  the  mysteries,  and 
also  that  it  was  confined  to  the 
priestly  order.  If  this  be  so,  then 
the  Israelites  would  understand 
from  its  adoption  in  their  case,  that 
they  were  a  kingdom  oi priests,  which 
was  the  truth  which  God  would 
urge  upon  them,  (Exod.  19  :  6.)  Yet 
it  would  seem  that  as  this  rite  was 
enjoined  upon  Abraham  about  twen- 
ty years  after  coming  out  of  Egypt, 
many  whom  he  is  now  enjoined  to 
circumcise  (having  come  up  with 
him  out  of  Egypt)  would  already 


GENESIS. 


LB.  C.  i994. 


11  And  ye  shall  circumcise  the  flesh  of  your  foieskin;   aud  it 
shall  be  *a  token  of  the  covenant  betwixt  me  and  you. 


t  ActsT:  8;  Eom.  4:  11. 


have  been  circumcised  there  or  since 
by  their  Egyptian  parents.  Besides, 
Pharaoh  and  all  his  multitudes  are 
spoken  of  as  undrcurndsed,  (Ezek. 
31  :  18.)  This  matters  little,  how- 
ever. God  could  appoint  the  rain- 
bow for  a  sign  of  His  covenant  to 
Noah,  even  though  it  may  have  ap- 
peared in  the  cloud  before.  And  so 
He  could  appoint  this  rite  for  His 
covenant  seal,  even  though  other 
nations  had  used  it,  or  something 
like  it,  in  other  connexions.  The 
idea  expressed  in  circumcision  was, 
(1.)  To  mark  Israel  as  a  seed  of 
promise,  and  through  them  to  point 
to  the  coming  One — the  seed,  which  is 
Christ.  (2.)  To  point  to  Him  as  the 
miraculous  seed,  who  does  not,  and 
cannot  come  by  natural  generation, 
because  of  the  natural  corruption 
which  is  here  intimated.  (3.)  It  im- 
plies that  by  this  badge  of  the  cove- 
nant, one's  life  and  his  generations 
may  be  regarded  as  the  Lord's,  dedi- 
cated to  him,  "bearing  in  his  body 
the  marks"  of  the  dedication,  so 
that  in  all  his  earthly  relations  he  is 
to  remove  the  impurity,  and  circum- 
cise the  foreskin  of  his  heart.  Lev. 
26  :  41 ;  Deut.  10  :  16  ;  30  :  6  ;  Jer. 
4:4;  9  :  25,  and  present  the  body,  a 
sacrifice  of  the  life,  holy,  acceptable 
to  God.  It  was  thus  of  the  same 
general  import  as  the  New  Testa- 
ment seal  of  baptism.  It  was  a  put- 
ting off  of  the  impurities  of  the  car- 
nal nature,  and  thus  denoted  sancti- 
Ocation  at  the  seat  and  fountain  of 
manhood.  Flesh-mortifying  —  was 
also  set  forth  —  repentance.  And 
while  it  signified  that  everything 
which  is  born  of  man  is  polluted,  it 
also  showed  that  salvation  would 
proceed  from  the  blessed  seed  of 
Ah^eoXidim,  "  which  is  Christ,"  (Gal. 
3  :  16.)  As  a  sign,  then,  it  is  in- 
tended to  set  forth  such  truths  as 
these,  of  repentance,  and  flesh-mor- 
tifying and  santification,  and  devote- 


ment  to  God ;  and  also  the  higher 
truth  of  the  seed  of  promise  which 
Israel  was  to  become,  and  the  mirac- 
ulous seed,  which  was  Christ.  And 
as  a  seal,  it  was  to  authenticate 
God's  signature,  and  confirm  Hia 
word  of  covenant  promise,  and  exe- 
cute the  covenant  on  God's  part, 
making  a  conveyance  of  the  bless- 
ings to  those  who  set  their  hand  to 
this  seal  by  faith.  In  the  case  of 
the  children  of  believers,  the  bless- 
ing was  to  be  granted  to  them  on 
the  faith  of  the  parents ;  and  it 
might  be  expected,  in  the  very  act 
of  performing  upon  them  the  pain- 
ful rite  which  marked  them  in  their 
flesh,  as  the  Lord's.  Under  the  New 
Testament  economy  of  the  same 
covenant  of  grace — after  "  the  seed  " 
had  come — the  seal  is  more  adapted 
to  the  more  spiritual  dispensation, 
but  it  is  of  the  same  general  import 
as  regards  dedication  and  regenera- 
tion and  sanctification.  It  is  now 
significant  of  hirth,  generation,  but 
of  the  higher  birth — -from  above — of 
the  spirit — regeneration — in  order  to 
entrance  into  the  church  or  king- 
dom of  God.  It  now  marks  the  pro- 
fessed believers  and  their  seed  by 
this  ordinance  of  the  visible  church. 
And  so  it  is  a  seal  of  the  same  house- 
hold  covenant.  As  such  it  was  prac- 
tised by  the  apostles  in  the  early 
church.  Acts  16  :  33,  the  jailer  "  was 
baptized,  he,  and  all  his,  straight- 
way." Acts  16  :  15,  Lydia  was  bap- 
tized, and  her  household,  while  cir- 
cumcision was  set  aside  as  not  bind- 
ing upon  Gentile  converts,  (Acts 
15  :  24,  28,  29.) 

11.  A  token.  Heb.,  {A  sacramen- 
tal) sign,  setting  forth  the  truth  con- 
veyed in  the  covenant,  and  a  badge 
also  of  the  nationality  of  the  cove- 
nant people.  "  It  is  worthy  of  re- 
mark, that  in  circumcision  (after 
Abraham  himself)  the  parent  is  the 
voluntary  imponent,  and  the  child 


B.  0.  1991J 


CHAPTER  XVII. 


287 


12  And  he  that  is  eight  days  old  ^  shall  be  circumcised  among 
you,  every  man-child  in  your  generf^tions,  he  that  is  born  in  the 
house,  or  bought  with  money  of  any  stranger,  which  is  not  of  thy 
seed. 

13  He  that  is  born  in  thine  house,  and  he  that  is  bought  with 


u  Lev.  12  ;  3  ;  Luke  2  :  21 ;  John  7  :  22 ;  Phil.  3  :  5. 


merely  the  passive  recipient  of  tlie 
sign  of  the  covenant.  Hereby  is 
taught  the  lesson  of  parental  respon- 
sibility and  parental  hope.  This  is 
the  first  formal  step  in  a  godly  edu- 
cation, in  which  the  parent  acknowl- 
edges his  obligation  to  perform  all 
the  rest.  It  is  also,  on  the  com- 
mand of  God,  the  formal  admission 
of  the  believing  parent's  offspring 
into  the  privileges  of  the  covenanti, 
and  cheers  the  heart  of  the  parent 
in  entering  upon  the  parental  task. 
This  admission  cannot  be  reversed 
but  by  the  deliberate  rebellion  of 
the  child.  Still  farther,  the  sign  of 
the  covenant  is  to  be  applied  to 
every  male  in  the  household  of 
Abraham.  This  indicates  that  the 
servant  or  serf  stands  in  the  relation 
of  a  child  to  his  master  or  owner, 
who  is  therefore  accountable  for  the 
soul  of  his  serf  as  for  that  of  his  son. 
It  points  out  the  applicability  of  the 
covenant  to  others,  as  well  as  the 
children  of  Abraham,  and  therefore 
its  capability  of  universal  extension 
when  the  fulness  of  time  should 
come." — MurpJiy. 

12.  Eight  days  old.  Heb.,  8on  of 
eight  days.  The  time  is  here  speci- 
fied. It  is  significant.  It  was  after 
a  week's  round,  when  a  new  period 
was  begun,  and  thus  it  was  indica- 
tive of  starting  anew  upon  a  new 
life.  The  seventh  day  was  a  sacred 
day.  And  this  period  of  seven  days 
was  a  sacred  period,  so  that  with  the 
eighth  day  a  new  cycle  was  com- 
menced. Besides  the  eighth  day, 
and  the  day  after  the  Sabbath-day 
was  also  sacred,  in  other  connexions, 
as  foreshadowing  the  Christian  Sab- 
bath. The  old  Sabbath  was  the  last 
day  of  the  week,  signifying  that  we 
caa  rest,  under  the  law,  only  after 


our  work  is  done,  and  our  obedience 
rendered.  But  the  eighth-day  Sab- 
bath, the  first  day  of  the  new  week, 
signifies  that  we  are  first  to  rest  in 
Ciirist,  and  then  go  forth  to  our 
work.  Mark  the  language,  "After 
eight  days,"  (John  20  :  26.)  This 
rite  was  to  be  performed  on  the 
eighth  day  after  birth,  even  though 
the  day  came  on  a  Sabbath.  All 
creatures  newly  born  were  regarded 
as  unclean  for  seven  days,  and  might 
not  sooner  be  ofiered  to  God,  (I^ev. 
12  :  2,  3  ;  22  :  27.)  Under  the  old  cove- 
nant, as  everything  pointed  forward 
to  Christ  the  God-man — Son  of  man 
— so  every  offering  was  to  be  a  male, 
and  every  covenant  rite  was  proper- 
ly enough  confined  to  the  males. 
The  females  were  regarded  as  acting 
in  them,  and  represented  by  them. 
Under  the  New  Testament  this  dis- 
tinction is  not  appropriate.  It  is 
not  ''male  and  female"  (Gal,  3  :  28 ; 
Col.  3  :  11.)  ^  Born  in  the  house. 
Here  the  rite  is  enjoined  in  case  of 
household  servants  or  slaves  who 
were  horn  in  the  house — a  class 
often  so  described,  (vs.  13.)  The 
last  phrase  qualifies  the  whole  fore- 
going. The  Heb.  reads,  "  And  a  son 
of  eight  days  shall  be  circumcised  to 
you.  Every  man-child  in  your  gen- 
erations— the  one  born  in  the  house 
— and  the  purchase  of  (silver)  money 
— of  every  son  of  a  stranger  who  is 
not  of  thy  seed "  —  showing  that 
those  "  born  in  the  house  "  refer  to 
such  as  were  not  their  own  children, 
but  "  of  strangers." 

13,  Must  needs  he.  Heb,.  ShaJl  he. 
Here  this  injunction  as  to  horwx-Bitold 
slaves — born  in  the  house,  or  pur- 
chased— is  repeated,  for  it  needed  to 
be  impressed  upon  them,  and  it  might 
else  be  omitted.    But  it  was  a  soecial 


288  GENESIS.  fB.  C.  1994 

thy  money,  must  needs  be  circumcised :  and  my  covenant  shall 
be  in  your  flesh  for  an  everlasting  covenant. 

14  And  the  uncircumcised  man-child,  whose  flesh  of  his  fore- 
skin is  not  circumcised,  that  soul  ^  shall  be  cut  ofi"  from  his  peo- 
ple ;  he  hath  broken  my  covenant. 

w  Exod.  4  :  24. 


feature  of  God's  plan  to  show  all 
along  to  the  Hebrews  that  this  par- 
ticularism which  chose  them  from 
other  nations,  and  separated  them 
to  God  as  His  covenant  people,  was 
in  order  to  universality,  and  to  an 
extension  of  the  covenant  blessmgs 
to  all  people. 

14.  Here  follows  the  penalty  of 
neglect  in  this  covenant  rite.  ^  That 
soul.  Heb.,  TJiat  person.  The  Sept. 
and  Sam.  add,  "  on  the  eighth  day." 
So  far  as  parents  were  concerned, 
this  penalty  would  lead  them  to 
carefully  observe  this  rite  for  their 
children's  sake.  This  motive  is  also 
urged  under  the  Gospel.  "  Kepent 
and  be  baptized  every  one  of  you  in 
the  name  of  Jesus  Christ,  etc.,  for 
the  promise  is  unto  you  and  to  your 
children,"  (Acts  2,  39.)  Parents  are 
exhorted  to  repent  and  come  into 
the  church  for  their  children's  sake, 
because  they  are  admitted  to  a  share 
in  the  covenant  blessing.  Neither 
circumcision  nor  baptism  is  a  saving 
ordinance.  Nothing,  of  course,  is 
here  said  of  children  perishing  for 
lack  of  baptism  under  the  New  Tes- 
tament, though  the  plain  duty  of 
the  Christian  parent  is  to  have  the 
child  designated  and  acknowledged 
as  one  of  the  visible  membership, 
and  entitled  to  this  high  privilege. 
There  is  neither  hereditary  regen- 
eration nor  baptismal  regeneration 
anywhere  taught  in  the  Scripture. 
But  the  parent  has  strong  encour- 
agements to  Christian  fidelity,  and 
God  binds  Himself  especially  to  bless 
the  means  that  Christian  parents 
use  for  their  children's  salvation. 
^  Gut  off  from  among  7iis  people. 
This  phrase,  first  of  all,  riieans  exclu- 
sion from  the  covenant  membership 
and  treatment  as  a  Gentile  or  alien. 


This  was  sometimes  accompanied 
with  the  sentence  of  death,  (Exod. 
31  :  14.)  In  the  Vv^ilderness  the  Is- 
raelites seem  to  have  omitted  the 
ordinance,  as  being  themselves  under 
a  temporary  suspension  of  covenant 
relations,  and  the  omission  was  vis- 
ited wdth  special  Divine  chastise- 
ments. Num.  14 :  22-34 ;  Josh.  5  :  5,  6. 
See  Lev.  17 :  10,  where  the  phrase 
seems  to  refer  to  temporal  death. 
Compare  Exod.  31 :  14.  The  phrase 
is  used  about  twenty  times  in  this 
sense.  This  punishment  is  often  de- 
nounced against  the  most  grievious 
crimes  under  the  law.  It  signifies 
that  all  the  evil  should  overtake  the 
transgressor,  from  which,  through 
God's  covenant,  he  was  defended. 
It  was  open  to  every  one  to  become 
his  accuser  and  procure  his  death. 
And  even  if  he  escaped  this,  he  lived 
in  continual  fear  that  God  might,  in 
some  immediate  manner,  bring  the 
punishment  upon  him,  (Exod.  4 :  24.) 
Hence  we  find  that  in  the  case  of 
some  this  threatening  was  followed 
by  death,  (Num.  15  :  30,  31.)  Some 
of  the  Jewish  authors  understand 
this  phrase  to  include  even  a  tempo- 
ral and  eternal  damnation.  Some 
greatly  mistake  who  think  they  can, 
with  impunity,  neglect  the  sacra- 
ment either  of  baptism,  or  of  the 
Lord's  Supper,  and  what  Christ  has 
appointed  for  our  strengthening  and 
salvation,  how  can  we  neglect,  and 


prosper 


"With   the   mouth   con- 


fession is  made  unto  salvation." 
^  Broken  my  covenant.  Chald., 
Hath  made  void  my  covenant. .  Sept., 
Hath  {s^Mtered)  frustrated  my  cove- 
nant. 

15.  Sarai.  The  etymology  of  this 
name  is  not  clear.  It  is  commonly 
understood  to  mean  "my  Princess," 


B.  C.  1994.] 


CHAPTER  XYII. 


15  ^  And  God  said  unto  Abraham,  As  for  Sarai  thy  wife,  thou 
shalt  tiot  call  her  name  Sarai,  but  Sarah  shall  her  name  he. 

16  And  I  will  bless  her,  ^  and  give  thee  a  son  also  of  her :  yea, 
I  will  bless  her,  and  she  shall  be  a  mother  Y  of  nations ;  kings  of 
people  shall  be  of  her, 

17  Then  Abraham  fell  upon  his  face,  ^and  laughed,  and  said  in 
his  heart.  Shall  a  child  be  born  unto  him  that  is  an  hundred  years 
old  ?  and  shall  Sarah,  that  is  ninety  years  old,  bear  ? 

18  And  Abraham  said  unto  God,  O  that  Ishmael  might  live 
before  thee ! 


X  ch.  18  :  10.    y  ch.  35  :  11 ;   Gal.  4  :  31 ;  1  Pet.  3 


z  ch.  IS  :  12  ;  21  :  6. 


and  Sarah  "Princess,"  in  general. 
Ewald  takes  it  to  be  an  adjective 
form  meaning  contentious.  Fiirst 
renders  it  tyrannical.  Kurtz  agrees 
with.  Iken,  that  it  means  nobility ; 
wliile  Sarah  means  to  be  fruitful. 
This  agrees  with  the  context,  vs.  16, 
"  She  shall  become  nations."  The 
Or.  has  it  Sarra.  Some  make  the 
final  h  to  mean  here  the  same  as  in 
the  name  KbroJiara. — a  multitude — 
and  so  it  would  mean  princess  of  a 
multitude.  "  God  gives  the  name 
before  the  thing  signified,  as  a  sup- 
port to  weak  faith." 

16.  A  son  also  of  her.  This  was 
the  first  positive  declaration  of  Sa- 
rah's part  in  the  covenant  as  mother 
of  the  promised  seed.  So  she  is  to 
become  the  mother  of  nations  and  of 
kings.  This  assurance  was  contrary 
to  all  their  expectations,  and  to  all 
natural  prospects.  It  was  therefore 
a  challenge  for  their  faith  in  the 
simple  word  of  promise.  "Against 
hope  Abram  believed  in  hope  that 
he  might  become  the  father  of  many 
nations,"  etc.,  (Rom.  4 :  18,  19.)  It 
was  not  fit  that  the  mother  of  the 
covenant  people,  who  was  to  teach 
His  name  and  to  propagate  His  re- 
ligion, should  be  a  foreign-born 
maid  like  Hagar.  •[[  She  sJiall  be. 
Heb.,  She  shall  become  nations.  Gr., 
He  shall  be.  See  vs.  6.  The  bond- 
maid was  not  the  proper  one  to  be 
the  mother  of  the  covenant  seed. 
God  would  extend  her  preeminence 
far  and  wide,  which  in  lier  former 
name  had  been  restricted. 


17.  Abraham,  who  at  first  had  fallen 
upon  his  face  in  devout  reverence 
and  awe  of  GFod's  majesty,  now  falls 
on  his  face  in  mingled  adoration,  as- 
tonishment, and  joy. '  Onk.,  Rejoiced. 
Targ.  Jer.,  Marvelled.  See  Psa. 
126:1,  2;  Job  8: 21.  Seech.  18:12, 
13.  Th-e  son  was  called  "Isaac,'* 
'meaning  "  laughter")  vs.  19,  by  Hi- 
vine  direction.  The  context  shows 
that  there  was  here  nothing  like 
contempt  or  derision  of  God's  word, 
but  quite  the  contrary.  "  Shall  it  be 
so  indeed."  Can  this  be  ?  This  that 
was  only  too  good  to  be  thought  of, 
and  too  blessed  a  consummation  of 
all  his  ancient  hopes,  to  be  now  at 
this  late  day  so  distinctly  assured  to 
him  by  God  Himself.  Yet  it  would 
not  be  wonderful  if  he  also  in  his 
laughter  exjn-essed  a  hidden  doubt  of 
what  seemed  in  itself  so  absurd,  so 
ridiculous  in  its  more  natural  as- 
pects. And  if  so,  then  we  can  also 
understand  his  meaning  in  the  en- 
suing passage. 

18.  0  that  Ishmael.  As  if  he  yet 
cleaved  to  Ishmael,  whom  he  had 
already  in  hand,  and  would  be  con- 
tent if  he  could  enjoy  the  Divine 
favor  as  the  covenant  son.  Doubt- 
less, he  had  rested  his  hope  of  the 
promise  very  much  upon  this  son  of 
the  bondwoman,  and  had  become 
used  to  the  idea  that  the  blessings  of 
the  covenant  were  to  come  through 
him.  Or,  it  may  be  that  he  sees  in 
this  promise  of  a  new  son  and  heir 
only  a  rejection  of  Ishmael,  so  that 
his  first  feehng  after  the  surprise  is 


390 


GENESIS. 


[B.  C.  1994 


19  And  God  said,  ^Surfih  thy  wife  shall  bear  thee  a  son  in- 
deed ;  and  thou  shalt  call  his  name  Isaac :  and  I  will  establish  m/ 
covenant  with  him  for  an  everlasting  covenant,  and  with  his  seed 
after  him. 

20  And  as  for  Ishmael,  I  have  heard  thee:  behold,  I  have 
blessed  him,  and  will  make  him  fruitful,  and  ^  will  multiply  him 
exceedingly :  ^  twelve  princes  shall  he  beget,  ^  and  I  will  make 
him  a  great  nation. 

21  But  my  covenant  will  I  establish  with  Isaac,  ®  which  Sarah 
shall  bear  unto  thee  at  this  set  time  in  the  next  year. 

22  And  he  left  off  talking  with  him,  and  God  went  up  from 
Abraham. 

23  ^  And  Abraham  took  Ishmael  his  son,  and  all  that  were 


a  ch.  18  :  10 ;  21 :  2 ;   Gal.-4  :  28.     b  ch.  16  :  10.     c  ch.  25 :  12-16.    d  ch.  21  :  18.     e  ch. 


21:2. 


to  plead  for  him.  1"  Live  before  thee. 
Be  a  sharer  in  the  Divine  favor  and 
ia  the  covenant  blessings,  and  not 
be  cast  off.  This  is  a  natural  out- 
burst of  parental  anxiety.  All  the 
greater,  perhaps,  as  he  seemed  the 
unfortunate  son. 

19.  Indeed.  Heb.,  Va«  But  in- 
deed. An  emphatic  term,  as  if  to 
deny  the  contrary  thought,  couched, 
perhaps,  in  Abraham's  plea  for  Ish- 
mael. "  You  need  not  doubt  it.  In- 
deed, on  the  contrary,  Sarah  is  bear- 
ing thee  a  son."  ^  Isaac.  Heb., 
Laughter.  Referring  to  the  laugh 
of  Abraham  as  more  of  joy  than  of 
incredulity.  *![  My  covenant.  This 
was  to  be  the  covenant  son — the  son 
of  promise — the  type  of  Christ — the 
channel  of  blessing  to  the.  nations. 
As  it  is  written,  "  In  Isaac  shall  thy 
seed  be  called,"  (Rom.  9  : 7.) 

20.  As  for  Ishmael.  Meanwhile 
Ishmael  should  not  be  cut  off.  God's 
covenant  with  Isaac  should  not  lead 
to  the  rejection  and  exclusion  of  Ish- 
mael. He  should  also  enjoy  the  Di- 
vine favor.  Abraham's  prayer  for 
him  was  heard.  His  blessings  were 
to  be  chiefly  temporal.  He  should 
become  great  and  powerful — occupy 
large  districts ;  twelve  princes  should 
descend  from  him — as  twelve  from 
Jacob  (ch.  25  :  12-16)  and  tlie  di-ead 
of  his  name  should  inspire  respect 


and  fear.  But  the  salvation  of  man- 
kind was  to  proceed  not  in  the  chan- 
nel of  earthly  conquest  and  gran- 
deur, but  of  spiritual  gifts. 

21.  But.  The  higher  distinction 
and  stipulation  is  reserved  for  Isaac, 
the  son  of  the  free  woman — the  cov- 
enant son — the  son  of  promise.  His 
blessings  should  be  preeminent,  as 
the  channel  of  blessing  to  all  nations, 
while  Ishmael  should  be  a  marauder 
and  despoiler  of  all.  "  In  Isaac  shall 
thy  seed  be  called."  He  is  the  son 
of  the  house,  the  other  is  the  ser- 
vant. He  is  the  type  of  the  regen- 
erate—  born  of  God  —  type  of  the 
evangelical,  as  distinct  from  the 
other,  the  legal.  He  is  the  son 
given  by  promise,  not  coming  by 
nature.  And  he  is  also  the  type  of 
the  miraculous  seed,  which  is  Christ, 
(Gal.  4:27-29.)  ^  This  set  time. 
This  time  next  year.     See  ch.  21 :  2. 

22.  God  went  up.  Chal.,  The  glory 
of  the  Lord  went  up.  The  shekinah 
— the  symbol  of  the  visible  presence 
of  God.  But  the  Heb.  expresses  the 
fact  that  God  was  personally  pres- 
ent, revealing  Himself  in  some  visi- 
ble form,  (vs.  1.) 

23.  Abram's  obedience  to  God'a 
inj  mictions,  and  his  observance  of 
the  sacramental  ordinance,  is  now 
recorded.  (1.)  He  did  it  thoroughly 
and  fully,  omitting  none  of  aU  his 


B.  C.  1994.J 


CHAPTER  XVII. 


born  in  Ms  house,  ana  all  that  were  bought  with  his  money,  every 
male  among  the  men  of  Abraham's  house ;  and  circumcised  the 
flesh  of  their  foreskin,  in  the  self-same  day,  as  God  had  said  unto 
him. 

24  And  Abraham  teas  ninety  years  old  and  nine,  when  he  was 
circumcised  in  the  flesh  of  his  foreskin. 

25  And  Ishmael  his  son  icas  thirteen  years  old,  when  he  was 
circumcised  in  the  flesh  of  his  foreskin. 

26  In  the  self-same  day  was  Abraham  circumcised,  and  Ish- 
mael his  son ; 

27  And  fall  the  men  of  his  house,  born  in  the  house,  and 
bought  with  money  of  the  stranger,  were  circumcised  with  him. 

f  ch.  18 :  19! 


house.  Every  male  among  them — 
his  children  and  servants  all  imder 
his  roof,  (vs.  23.)  (2.)  He  observed 
the  rite  in  his  own  person,  not  mak- 
ing it  a  duty  for  others  and  for  all 
bu*  himself,  but  including  himself 
with  the  others.  And  this  he  did 
at  his  advanced  age,  when  he  was 
nearly  a  hundred  years  old,  (vs.  24.) 
Aged  piety  is  beautiful,  and  has  the 
Divine  blessing  in  large  measure. 
(3.)  He  commanded  his  children  and 
his  household  after  him,  that  they 
might  keep  the  way  of  the  Lord, 
(Gen.  18  :  19.)  This  boy  of  thirteen 
years  of  age,  poor  Ishmael,  might 
have  claimed  to  judge  for  him- 
self, if  he  had  been  so  trained  as 
to  i)e  left  to  himself.  This  is  the 
age  at  which  a  boy  became  a  son  of 
the  law,  and  was  regarded  as  of  age 
to  take  the  sacrament  of  the  pass- 
over —  twelve  to  thirteen  years  of 
age.  Jesus  went  up  to  the  i^assover 
at  twelve.  Ishmael  was  now  thir- 
teen. Children,  when  they  come  to 
such  years  of  discretion,  should  be 
taught  their  duty  in  regard  to  as- 
Buming  sacramental  obligations,  and 


coming  forward  to  the  full  benefits 
of  the  Christian  church,  (vs.  25.) 
(4.)  It  was  a  household  dedication. 
The  aged  patriarch  and  the  youth- 
ful son,  and  all  the  men-servants, 
no  matter  how  they  came  into  the 
household,  were  thus  marked  as 
sharers  in  the  covenant,  and  the  pa- 
triarch's house  was  stamped  in  theii 
very  flesh  as  the  Lord's,  (vss.  26,  27.) 
Domestic  piety  is  beautiful.  The 
passover  and  circumcision  were  both 
of  them  household  seals,  and  so  are 
baptism  and  .  the  Lord's  Supper. 
Everywhere  there  are  the  simple 
elements — a  little  bread  and  wine, 
and  a  little  water — and  what  doth 
hinder  ?  (Acts  8  :  36.)  And  God  is 
faithful.  Christ  is  the  Head  of  His 
house,  as  the  covenant  Son  in 
whom  we  have  all  blessings.  Pa- 
rental fidelity  God  covenants  to 
bless.  "  For  I  know  Abraham,  that 
he  will  command  his  children  and 
his  household  after  him,  and  they 
shall  keep  the  way  of  the  Lord  to 
do  justice  and  judgment,  that  the 
Lord  may  bring  upon  Abraham  all 
that  He  hath  promised,"  (ch.  18 :  19.) 


APPENDIX. 


The  recent  work  of  Keil  and  De- 
lUzsch,  on  the  Pentateuch,  has  fallen 
into  the  hands  of  the  author  since 
the  foregoing  pages  were  written,  as 
also  certain  other  late  productions ; 
from  which  a  few  supplementary 
NOTES  are  here  appended,  without 
burdening  the  running  comments, 
and  too  valuable  to  be  omitted. 


INTRODUCTION. 

On  the  important  point  of  the 
Mosaic  authorship,  it  is  argued  sum- 
marily thus : 

"  The  five  Books  of  Moses  occupy 
the  first  place  in  the  Canon  of  the 
Old  Testament,  not  only  from  their 
peculiar  character  as  the  foundation 
and  norm  of  all  the  rest,  but  also  be- 
cause of  their  actual  date,  as  being 
the  oldest  writings  in  the  Canon,  and 
the  groundwork  of  the  whole  of  the 
Old  Testament  literature — all  the 
historical,  prophetical,  and  poetical 
works  of  the  Israelites  subsequent 
to  the  Mosaic  era,  pointing  back  to 
the  law  of  Moses  as  their  primary 
source  and  type,  and  assuming  the 
existence,  not  merely  of  the  law  it- 
self, but  also  of  a  book  of  the  law, 
of  precisely  the  character  and  form 
of  the  five  Books  of  Moses." 

2.  "  The  internal  character  of  the 
book  is  in  perfect  harmony  with  this 
indisputable  fact  that  the  Pentateuch 
is  as  certainly  presupposed  by  the 
whole  of  the  post-Mosaic  history  as 
the  root  is  by  the  tree.  For  it  can- 
not be  shown  to  bear  any  traces  of 
post-Mosaic  times  and  circumstances. 
On  the  contrary,  it  has  the  evident 


stamp  of  Mosaic  origin,  both  in 
substance  and  in  style.  All  that 
has  been  adduced  as  proof  of  the 
contrary  by  the  so-called  modern 
criticism,  is  founded  either  upon 
misunderstanding  and  misinterpre- 
tation, or  upon  a  misapprehension  of 
the  peculiarities  of  the  Semitic  style 
of  historical  writing,  or,  lastly,  upon 
doctrinal  prejudices,  in  other  words, 
upon  a  repudiation  of  all  the  super- 
natural characteristics  of  Divine  rev- 
elation, whether  in  the  form  of  mir- 
acle or  prophecy.  The  Pentateuch 
answers  all  the  expectations  which  a 
study  of  the  personal  character  of 
Moses  could  lead  us  justly  to  form  of 
any  work  composed  by  him.  In  him 
the  patriarchal  age  terminated,  and 
the  period  of  the  law  began — conse- 
quently we  expect  to  find  him  as  a 
sacred  historian,  linking  the  existing 
revelation  with  its  patriarchal  and 
primitive  antecedents.  As  a  media- 
tor of  the  law  he  was  a  prophet,  and 
we  expect  from  him  therefore  an  in- 
comparable prophetic  insight  into 
the  ways  of  God,  in  both  past  and 
future.  He  was  learmed  in  all  the 
wisdom  of  the  Egyptians — and  a 
work  from  his  hand  would  therefore" 
show,  in  various  intelligent  allusions 
to  Egyptian  customs,  laws  and  inci- 
dents, the  well  educated  native  of 
that  land  ;  Gen.  40  :  16  ;  41 :  14  ;  44 : 5 ; 
50:3,  3,  26;   Exod.  2':3;   7  :  8  to 

10  :  23  ;  22  :  19  ;  Lev.  18  :  23 ;  20  :  15, 
16  ;    Numb.   13  :  23  ;    11  :  5  ;    Deut. 

11  :  10, 11 ;  25  :  2,  3  ;  7  :  15  ;  28  :  27 ; 
35  :  60.  It  also  presents  so  many 
marks  of  the  Mosaic  age  and  the 
Mosaic  spirit  that  it  is  a  priori  prob- 
able that  Moses  was  its  author.  How 


APPENDIX. 


293 


admirablj,  for  example,  was  the  way 
prepared  for  the  revelation  of  God 
at  Sinai  by  the  revelations  recorded 
in  Genesis  of  the  primitive  and  patri- 
archal times ! 

There  is  also  the  unity  of  plan 
that  we  might  expect,  and  the  child- 
like simplicity  of  style  ;  with  an  an- 
tiquated feature,  which  is  common 
to  all  the  five  hooks,  and  distin- 
guishes them  essentially  from  all  the 
other  writings  of  the  Old  Testament. 

There  are  also  express  statements 
that  the  Pentateuch  was  written  by 
Moses  himself;  Exod.  17  :  14 ;  24  :  3, 
4,  7 ;  (see  20  :  2-17 ;)  ch.  21  to  23 ; 
ch.  34  :  27 ;  Numb.  33  :  2.  It  is  true 
that  these  statements  furnish  no  di- 
rect evidence  of  the  Mosaic  author- 
ship of  the  entire  Pentateuch.  But 
from  the  fact  that  the  covenant  of 
Sinai  was  to  be  concluded,  and  actu- 
ally was  concluded,  on  the  basis  of  a 
written  record  of  the  laws  and  priv- 
ileges of  the  covenant,  it  may  be  in- 
ferred, with  tolerable  certainty,  that 
Moses  committed  all  those  laws  to 
writing,  which  were  to  serve  the 
people  as  an  inviolable  rule  of  con- 
duct towards  God.  And  from  the 
record  which  God  commanded  to  be 
made  of  the  two  historical  events 
already  mentioned,  it  follows  unques- 
tionably, that  it  was  the  intention  of 
God  that  all  the  more  important 
raanifcstationsof  the  covenant  fidel- 
ity of  Jehovah  shoiild  be  handed 
down  in  writing  in  order  that  the 
people,  in  all  time  to  come,  might 
study  and  lay  them  to  heart,  and 
their  fidelity  be  thus  preserved  to- 
wards their  covenant  God.  That 
Zvioses  recognised  this  Divine  inten- 
tion, and  for  the  purpose  of  uphold- 
ing the  work  already  accomplished 
through  his  mediatorial  office,  com- 
mitted to  writing,  not  merely  the 
whole  of  the  law,  but  the  entire 
v^'ork  of  the  Lord  in  and  for  Israel — 
in  other  words,  that  he  wrote  out 
the  whole  Pentateuch  in  the  form  in 
which  it  has  come  down  to  us,  and 
handed  over  the  work  to  the  nation 
before  he  departed  this  life,  that  it 
might  be  preserved  and  obeyed,  is 


distinctly  stated  at  the  concl:asion  of 
the  Pentateuch  in  Dent.  31  :  9,  24. 
This  testimonv  is  confirmed  by  Deut. 
17  :  18 ;  28  :  58,  61 ;  29  :  21 ;  30  :  10 ; 
31  :  26. — Keil  and  Belitzsch. 


HISTORICAL    CHARACTER    OP 
THE   PENTATEUCH. 

Of  the  reality  of  the  Divine  reve- 
lations, accompanied  by  miracles  and 
prophecies,  the  Christian  (i.  e.,  the 
believing  Christian,)  has  already  a 
pledge  in  the  miracle  of  regenera- 
tion, and  the  working  of  the  Spirit 
in  his  own  heart.  We  have  here,  as 
historical  facts,  the  natural  miracles, 
and  the  testimony  of  eye  witnesses, 
ensuring  their  credibility,  in  the 
case  of  all  the  events  of  Moses'  own 
time — that  is,  of  all  in  the  last  four 
books  of  Moses.  The  legal  code 
contained  in  these  books  is  now  ac- 
knowledged by  the  most  naturalistic 
opponents  of  biblical  revelation  to 
have  preceded  from  Moses,  so  far  as 
its  most  essential  elements  are  con- 
cerned ;  and  this  is,  in  itself,  a  sim- 
ple confession  that  the  Mosaic  age  is 
not  a  dark  and  mythical  one,  but 
falls  within  the  clear  light  of  histo- 
ry. The  historical  events  of  these 
books  contain  no  traces  of  legendary 
transmutation,  or  mythical  adorn- 
ment of  the  actual  facts.  Cases  of 
discrepancy,  vvdiicli  some  critics  have 
adduced  as  containing  proof  of  this, 
have  been  pronounced  by  others  of 
the  same  theological  school  to  be 
quite  unfounded." — Keil  and  Be- 
UtzscJi. 

Tlie  biblical  account  of  the  crea- 
tion can  also  vindicate  its  claim  to 
be  true  and  actual  history,  in  the 
presence  of  the  doctrines  of  philoso- 
phy, and  the  established  results  of 
natural  science.  So  long,  indeed,  as 
philosophy  undertakes  to  construct 
the  universe  from  general  ideas,  it 
will  be  utterly  unable  to  comprehend 
the  creation.  But  ideas  will  never 
explain  the  existence  of  things. 
Creation  is  an  act  of  the  personal 
God,  not  a  process  of  nature,  the  de- 


294 


APPENDIX. 


velopment  of  which  can  be  traced  to 
the  laws  of  birth  and  decay  that 
prevailed  in  the  created  world." 

"The  bible  also  mentions  two 
events  of  the  primeval  age,  whose 
effect  upon  the  form  of  the  earth, 
and  the  animal  and  vegetable  world 
no  natural  science  can  explain. 
These  are,  (1.)  The  curse  pronounced 
upon  the  earth  in  consequence  of  the 
fall  of  our  race,  by  which  even  the 
animal  world  was  made  subject  to 
(pdopa ;  (Gen.  3  :  17 ;  Rom.  8  :  20  ;) 
and,  (2.)  the  flood,  by  which  the 
earth  was  submerged,  even  to  the 
tops  of  the  highest  mountains,  etc. 

"  Hence,  if  geological  doctrines  do 
contradict  the  account  of  the  crea- 
tion contained  in  Genesis,  they  can- 
not shake  the  credibility  of  the 
Scriptures." — Keil  and  DelUzsch. 


SOURCES.    {Introduction,  p.  34.) 

"  That  the  hypothesis  which  traces 
the  interchange  of  the  two  names  of 
God  in  Genesis  to  diiferent  docu- 
ments does  not  suffice  to  ex])lain  the 
occurrence  of  'Jehovah  Elohim' 
in  ch.  2  :  4  to  3  :  24,  even  the  sup- 
porters of  this  hypothesis  cannot 
possibly  deny.  Not  only  is  God  call- 
ed Elohim  alone  in  the  middle  of 
this  section,  viz.,  in  the  address  to  the 
serpent — a  clear  proof  that  the  inter- 
change in  these  names  has  reference 
to  tjie  difference  in  their  significa- 
tions— but  the  use  of  the  double 
name,  which  occurs  here  twenty 
times,  though  rarely  met  with  else- 
where, is  always  significant.  In  the 
Pentateuch  we  only  find  it  in  Exod. 
9  :  30.  In  the  other  books  of  tlie 
Old  Testament  in  Sam.  7  :  22,  25  ; 
1  Chron.  17  :  16,  17 ;  3  Chron.  6  :  41, 
42 ;  Ps.  84  :  8,  11  ;  and  Ps.  50  :  1, 
where  the  order  is  reversed,  and  in 
every  instance  it  is  used  with  pecu- 
liar emphasis,  to  give  prominence  to 
the  fact  that  Jehovah  is  truly  Elohim, 
whilst  in  Ps.  50  :  1,  the  Psalmist  ad- 
vances from  the  general  name  El 
and  Elohim  to  Jehovah,  as  the  per- 
Bonal  name  of  the  God  of  Israel.   In 


this  section  Jehovah  Elohim  is  ex 
pressive  of  the  fact  that  Jehovah  ia 
God,  or  one  with  Elohim.  Hence 
Elohim  is  placed  after  Jehovah — for 
the  constant  use  of  the  double  name 
is  not  intended  to  teach  that  Elohim, 
who  created  the  world,  was  Jehovah, 
but  that  Jehovah,  who  visited  man 
in  Paradise,  who  punished  him  for 
the  transgression  of  His  command, 
but  gave  him  promise  o-f  a  victory 
over  the  tempter,  was  Elohim,  the 
same  God  who  created  the  heavens 
and  the  earth. 

"  Jehovah,  therefore,  is  the  God  of 
the  history  of  salvation.  This  is  not 
shown  in  the  etymology  of  the  name, 
but  in  its  historical  expression,  (see 
ch.  12,  ch.  15  :  7.  The  preparation 
for  redemption  commenced  in  Para- 
dise. To  show  this,  Moses  has  intro- 
duced the  name  of  Jehovah  into  the 
history  in  ch.  2,  and  has  indicated 
the  identity  of  Jehovah  with  Elo- 
him, not  only  by  the  constant  asso- 
ciation of  the  two  names,  but  also  by 
the  fact  that  in  the  heading  (vs.  4,) 
he  speaks  of  the  creation  described 
in  ch.  1,  as  the  work  of  Jehovah 
Elohim." — Keil  and  Delitzsch,  pp. 
75,  76. 

CHAPTER   I. 

1.  Bara  (in  Kal.,)  means  always 
to  create,  and  is  applied  only  to  a 
Divine  creation — the  production  of 
that  which  had  no  existence  before. 
It  is  used  for  the  creation  of  maU; 
(vs.  27 ;  ch.  5:1,  2,)  and  of  every 
thing  new  which  God  creates,  wheth- 
er in  the  kingdom  of  nature  (Numb. 
16  :  30.)  or  of  grace,  (Exodus  34  :  10  ; 
Ps.  51  :  10. 

5.  The  first  day  =  day  one. 
Like  the  numbers  of  the  days  which 
follow,  it  is  v/ithout  the  article,  to 
show  that  the  different  days  arose 
from  the  constant  recurrence  of 
"  evening  and  morning."  It  is  not 
till  the  sixth  and  last  day  that 
the  article  is  used,  (vs.  31,)  to  indi- 
cate the  termination  of  the  wcrk 
of  creation  upon  that  day.  It  is  to 
be  observed  that  the  days  of  crea 


APPENDIX. 


tlom  are  bounded  by  the  coming  on  of 
evening  and  morning,  and  they  are 
not  reckoned  from  evening  to  even- 
ing, but  from  morning  to  morning. 
They  must  hence  be  regarded  not  as 
periods  of  time  of  incalculable  dura- 
tion of  years,  or  thousands  of  years, 
but  as  simple  earthly  days. 

26.  Man  is  the  image  of  God  by 
virtue  of  his  spiritual  nature — of  the 
breath  of  God  by  which  the  being 
formed  from  the  dust  of  the  earth 
became  a  living  soul.  The  rest  of 
the  world  exists  through  the  word 
of  God — man  through  His  own  pecu- 
liar breath.  This  breath  is  the  seal 
and  pledge  of  our  relation  to  God, 
of  oui'  God-like  dignity — and  man 
possessed  a  creaturely  copy  of  the 
holiness  and  blessedness  of  the  Di- 
vine life.  This  concrete  essence  of 
the  Divine  likeness  was  shattered  by 
Bin ;  and  it  is  only  through  Christ 
the  brightness  of  the  Divine  glory, 
and  the  expression  of  His  essence 
(Heb.  1  :  3,)  that  our  nature  is  trans- 
formed into  the  image  of  God  again, 
(Col.  3  :  10 ;  Eph.  4  :  24.) 

29.  Every  green  herb.  "  According 
to  the  creative  will  of  God  men  were 
not  to  slaughter  animals  for  food, 
nor  were  animals  to  prey  upon  one 
another :  consequently  the  fact  which 
now  prevails  universally  in  nature, 
and  the  order  of  the  world — the  vio- 
lent and  often  painful  destruction  of 
life — is  not  a  primary  law  of  nature, 
nor  a  Divine  institution  founded  in 
the  creation  itself,  but  entered  the 
world  along  with  death  at  the  fall  of 
man,  and  became  a  necessity  of  na- 
ture through  the  curse  of  sin.  It 
was  not  until  after  the  flood  that 
men  received  authority  from  God  to 
employ  the  flesh  of  animals,  as  well 
as  the  green  herb,  for  food,  (ch.  9  : 3.) 
And  the  fact,  that  according  to  the 
biblical  view,  no  carnivorous  animals 
existed  at  the  first,  may  be  inferred 
from  the  prophetic  announcement  in 
Isa.  11 :  6-8  ;  65  :  25.  The  subjection 
of  the  animal  world  to  the  bondage 
of  corruption  in  consequence  of  the 
curse,  may  have  been  accompanied 
by  a  change  in  the  organization  of 


the  animals,  though  natural  science 
could  neither  demonstrate  the  fact, 
nor  explain  the  process. — Keil  and. 
Delitzsch,  pp.  66,  67. 

CHAPTER  II. 

2,  3.  As  the  six  creative  days,  ac- 
cording to  the  words  of  the  text, 
were  earthly  days  of  ordinary  dura- 
tion, we  mast  understand  the  sev- 
enth in  the  same  way ;  and  that  all 
the  more,  because  in  every  passage 
in  which  it  is  mentioned  as  the  foun- 
dation of  the  theocratic  Sabbath,  it 
is  regarded  as  an  ordinary  day ;  Exod. 
20  :  11 ;  31 :  ll.—Keil  and  Delitzsch, 
p.  70. 

Verse  4  to  ch.  4  :  26,  gives  the  his- 
tory ("  generations,")  of  the  heavens 
and  the  earth. 

As  in  ch.  5  : 1,  the  creation  of  the 
universe  forms  the  starting  point  to 
the  account  of  the  development  of 
the  human  race,  through  the  genera- 
tions of  Adam,  and  is  recapitulated 
for  that  reason,  so  here  the  crea- 
tion of  the  univ^erse  is  mentioned  as 
the  starting-point  to  the  account  of 
its  historical  development,  because 
this  account  looks  back  to  particular 
points  in  the  creation  itself,  and  de- 
scribes them  more  minutely  as  pre- 
liminaries to  the  subsequent  course 
of  the  world. 

5-25.  "  The  creation  of  the  plants 
is  not  alluded  to  here  at  all,  but  sim- 
ply the  planting  of  the  garden  of 
Eden.  The  growing  of  the  shrubs, 
and  sprouting  of  the  herbs  is  differ- 
ent from  the  creation,  or  first  pro- 
duction of  the  vegetalDle  kingdom, 
and  relates  to  the  growing  and 
sprouting  of  the  plants  and  germs 
which  were  called  into  existence  by 
the  creation,  the  natural  develop- 
ment of  the  plants  as  it  had  steadily 
proceeded  ever  since  the  creation. 
This  was  dependent  upon  rain  and 
human  culture.  Their  creation  was 
not.  Moreover,  the  shrub  and  herb 
of  the  field  do  not  embrace  the  whole 
of  the  vegetable  productions  of  the 
earth.  The  term  'field '  forms  only 
a  part  of  the  earth,  or  ground.    The 


296 


APPENDIX 


shrub  of  the  field  consists  of  such 
shrubs  and  tree-like  productions  of 
the  cultivated  land  as  man  raises  for 
the  sake  of  their  fruit — and  the 
herb  of  the  field,  all  seed-x^roducing 
plants,  both  corn  and  vegetables, 
which  serve  as  food  for  man  and 
beast." — Keiland  DeUtzsch,pp.  77, 78. 

7.  "  The  vital  principle  in  man  is 
different  from  that  in  the  animal 
and  the  human  soul  from  the  soul  of 
the  beast.  The  difference  is  indicated 
by  the  way  in  which  man  received 
the  breath  of  life  from  God,  and  so 
became  a  living  soul.  God  breathes 
directly  into  the  nostrils  of  th»  ^sixq 
man,  in  the  whole  ful'^rss  of  His 
personality  the  bre'^.h  of  life,  that 
in  a  manner  cor: 'osponding  to  the 
personality  of  God,  he  may  become 
a  living  soul.  His  immaterial  part 
is  not  merely  soul,  but  a  soul  breath- 
ed entirely  by  God,  since  spirit  and 
soul  were  created  together  by  the 
inspiration  of  God." — Keil  and  Be- 
litzsch,  pp.  79,  80. 

15-17.  "  The  tree  of  life  was  to  im- 
part the  power  of  transformation 
into  eternal  life.  The  ti'ee  of  knowl- 
edge was  to  lead  man  to  the  knowl- 
edge of  good  and  evil,  and  accord- 
ing to  the  Divine  plan  this  was  to  be 
attained  through  his  not  eating  of 
its  fruit.  By  obedience  to  the  Di- 
vine will  he  would  have  attained  to 
a  godlike  knowledge  of  good  and 
evil ;  that  is,  to  one  in  accordance 
with  his  own  likeness  to  God.  But 
as  be  failed  to  keep  this  Divinely 
appointed  way,  and  ate  the  forbidden 
fruit  in  opposition  to  the  commands 
of  God,  the  power  imparted  by  God 
to  the  fruit  was  manifested  in  a  dif- 
ferent way.  He  learned  the  differ- 
ence between  good  and  evil  from  his 
own  guilty  experence. — p.  8G. 

"  The  knowledge  of  good  and  evil 
which  man  ootains  by  going  into 
evil  is  as  far  removed  from  the  true 
likeness  of  God,  which  he  would 
have  attained  by  avoiding  it,  as  the 
imaginary  liberty  of  a  sinner,  which 
leads  into  bondage  and  sin,  and  ends 
in  death,  is  from  the  true  liberty  of 
a  life  of  fellowship  with  God." 


18-25.  In  ch.  1 :  27,  the  creation 
of  the  woman  is  linked  with  thaj  o. 
the  man  :  but  here  the  order  of  se- 
quence is  given,  because  the  creation 
of  the  woman  formed  a  chronolog- 
ical incident  in  the  history  of, the 
human  race,  which  commences  with 
the  creation  of  Adam.  The  circum- 
stance that  in  vs.  19,  the  formation 
of  the  beasts  and  birds  is  connected 
with  the  creation  of  Adam  by  the 
imperf  with  vaTi  consec,  constitutes 
no  objection  to  the  plan  of  creation 
given  in  ch.  1.  The- writer  who  was 
about  to  describe  the  relation  of  man 
to  the  beasts,  went  back  to  their  cre- 
ation in  the  simple  method  of  the 
early  Semitic  historians,  and  ])laced 
this  first  instead  of  making  it  subor- 
dinate :  so  that  our  modern  style  of 
expressing  the  same  thought  would 
be  simply  this :  "  God  brought  to 
Adam  the  beasts  which  he  had  form- 
ed." "  That  the  races  of  men  are 
not  species  of  one  genus,  but  varie- 
ties of  one  species,  is  confirmed  by 
the  agreement  in  the  physiological 
and  patliological  phenomena  in  them 
all — by  the  similarity  in  the  anatom- 
ical structure,  in  the  fundamental 
powers  and  traits  of  the  mind,  in  the 
limits  to  the  duration  of  life,  in  the 
normal  temperature  of  the  body,  and 
the  average  rate  of  pulsation,  in  the 
duration  of  pregnancy,  and  in  tho 
unrestricted  fruitfulness  of  marriages 
between  the  various  races." — De- 
litzsch. 

CHAPTER  III. 

14-18.  "The  KTiat^,  {''creature,") 
including  the  whole  animal  creation, 
was  made  subject  to  vanity  and  the 
bondage  of  corruption  (Rom.  8  :  20. 
21,)  in  consequence  of  the  sin  of  man. 
Yet  this  subjection  is  not  to  be  re- 
garded as  the  effect  of  the  curse 
which  was  pronovinccd  upon  the  ser- 
pent having  fallen  upon  the  whole 
animal  world,  but  as  ''he  conse 
quence  of  death  passing  from  man 
into  the  rest  of  the  creation,  and 
thoroughly  pervading  the  whole 
The  creation  was  drawn  into  the  fall 


APPENDIX. 


29" 


and  forced  to  share  its  consequences, 
because  the  whole  of  the  irrational 
creation  was  made  for  man,  and 
made  subject  to  him  as  its  head — 
consequently  the  ground  was  cursed 
for  man's  sake,  but  not  the  animal 
world  for  the  serpent's  sake,  or  even 
along  with  the  serpent." — (p.  98.) 
"  Just  as  a  loving  father  when  pun-" 
ishing  the  murderer  of  his  son  might 
snap  in  two  the  sword  or  dagger 
with  which  the  murder  had  been 
committed." — Chrysostom. 

"Although  this  punishment  fell 
literally  upon  the  serpent,  it  also  a^ 
fected  the  tempter  in  a  figurative  or 
symbolical  sense.  He  became  the 
object  of  the  utmost  contempt  and 
abhorrence,  and  the  serpent  still 
keeps  the  revolting  image  of  Satan 
perpetually  before  the  eye.  This 
degradation  was  to  be  perpetual, 
while  all  the  rest  of  the  creation 
should  be  delivered  from  the  fate 
into  which  the  fall  has  plunged  it  ; 
(according  to  Isa.  (iii  :  25,)  the  instru- 
ment of  man's  temptation  is  to  re- 
main sentenced  to  perpetual  degra- 
dation in  fulfilment  of  the  sentence, 
*  All  the  days  of  thy  life,' — and  thus 
to  prefigure  the  fate  of  the  real 
tempter,  for  whom  there  is  no  deliv- 
erance."— Hengstenberg  Chris.,  1  :  15. 

There  is  an  unmistakable  allu- 
sion to  the  evil  and  hostile  being 
concealed  behind  the  serpent.  "  Thou 
(not  thy  seed,)  shaU  crush  his 
heel." — (p.  101.)  And  so,  we  may 
add,  there  is  the  plain  allusion  in 
the  former  clause  to  the  Personal 
Seed,  which  is  Christ ;  "  He  shall 
bruise  thy  head." 

20-24.  Ede.  Adam  manifested  his 
faith  in  the  name  which  he  gave  to 
his  wife — "  because  she  became  the 
mother  of  all  li\ang," — i.  e.,  because 
the  continuance  and  life  of  his  race 
were  guaranteed  to  the  man  through 
the  woman.  \  Take  also  of  the  tree 
of  life.  From  the  "  also,"  it  follows 
that  the  man  had  not  yet  eaten  of 
the  tree  of  life.  And  after  he  had 
faUen  through  sin  into  the  power  of 
death,  the  fruit  which  produced  im- 
mortality could  only  do  him  harm. 


For  immortality  in  a  state  of  sin  is 
not  the  (^(jTj  atuitoi  which  God  de- 
signed for  man,  but  endless  misery 
which  the  Scriptures  call  the  second 
death ;  (Rev.  2  :  11 ;  20  :  6, 14 ;  21  : 8.) 
The  expulsion  from  Paradise,  there- 
fore, was  a  punishment  inflicted  for 
man's  good,  intended  while  exposing 
him  to  temporal  death,  to  preserve 
him  from  eternal  death." — {K.andD.) 


CHAPTER  IV. 

1-8.  Abel  offered  the  fatted  first- 
ling of  his  flock,  the  best  that  he 
could  bring — but  Cain  only  brought 
a  portion  of  the  fruit  of  the  ground, 
and  not  the  first  fruits.  The  state  of 
mind  towards  God  with  which  they 
were  brought,  manifested  itself  in 
the  selection  of  the  gifts.  In  the 
case  of  Abel  it  was  faith  ;  Heb.  11  : 4. 

9-15.  Driven  away  from  the  face 
of  the  earth — {adamah.)  This  is  the 
district  of  Eden,  outside  of  Paradise, 
(vs.  16,)  where  Cain  had  carried  on 
his  agricultural  pursuits,  and  where 
God  had  revealed  His  presence  to 
men  after  the  expulsion  from  the 
garden  ;  so  that  henceforth  Cain  had 
to  wander  about  upon  the  wide 
world,  homeless,  and  far  from  the 
presence  of  God. 

23,  24.  "  Adah  and  Zillah,  hear  my 
voice.  Ye  wives  of  Lamech,  hearken 
to  my  speech.  Men  I  slay  for  my 
wound,  and  young  men  for  my 
stripes.  For  sevenfold  is  Cain  aveng- 
ed, and  Lamech  seventy  and  seven 
fold."  "Whoever  inflicts  a  wound 
or  stripe  on  me,  whether  man  or 
youth,  I  will  put  to  death — and  for 
every  injury  done  to  my  persoif^  I 
will  take  ten  times  more  vengeance 
than  that  with  which  God  promised 
to  avenge  the  murder  of  my  ances- 
tor Cain."— (^.  and  D.) 

CHAPTER  V 

1.  The  addition  -pf  the  clause,  "In 
the  day  that  God  created,"  etc.,  is 
analogous  to  ch.  2:4;  the  creation 
being  mentioned  again  as  the  start 


298 


APPENDIX. 


Ing-point,  because  all  the  develop- 
raent  and  history  of  humanity  were 
rooted  there."  ^  Sons  of  Ood.  This 
cannot  be  applied  to  the  angels,  for 
no  allusion  has  been  made  to  them 
in  the  context,  but  only  to  the  pious, 
"  who  walked  with  God,  and  called 
upon  the  name  of  the  Lord."  Be- 
sides Christ  Himself  distinctly  states 
that  the  angels  cannot  marry,  (Matt. 
22  :  30  ;  Mark  12  :  25  ;  comp.  Luke 
20  :  34,)  and  the  reference  is  here  to 
marriage.  Also  the  sentence  pro- 
nounced in  vs.  3,  upon  the  "  sons  of 
God,"  is  appropriate  to  men  only.' 
"  Jehovah  said,  My  Spirit  shall  not 
rule  in  men  forever :  in  their  wan- 
dering they  are  flesh,  therefore  his 
days  shall  be  a  hundred  and  twenty 
years," — not  that  human  life  should 
in  future  never  aitain  a  greater  age 
than  one  hundred  and  twenty  years, 
but  that  a  respite  of  one  hundred  and 
twenty  years  should  still  be  granted 
to  the  human  race. — (p.  13G.) 


CHAPTER  VI. 

4.  "  TJie  Nephilim  were  on  the  earth 
in  those  days :  and  also,  after  that, 
when  the  sons  of  Ood  came  in  unto 
the  daughters  of  men,  and  they  hare 
children  unto  them,  these  are  the  he- 
roes who,  from  the  olden  time,  are  the 
men  of  name."  "  It  might  be  under- 
stood that  the  heroes  refer  back  to 
the  Nephilim  ;  but  it  is  a  more  nat- 
ural supposition,  that  it  refers  to  the 
children  born  to  the  sons  of  God. 
*  These,'  that  is,  the  sons  sprung  from 
those  marriages, '  are  the  heroes,  those 
renowned  heroes  of  old.'  Now,  if  ac- 
cording to  the  simple  meaning  of  the 
passage,  the  Nephilim  were  in  exist- 
ence at  the  very  time  when  the  sons 
of  God  came  in  to  the  daughters  of 
men,  the  appearance  of  the  Nephi- 
lim can  not  afford  the  slightest  evi- 
dence that  the  sons  of  God  were  an- 
gels, by  whom  a  family  of  monsters 
were  begotten,  whether  demigods, 
demons,  or  angel-men." 

5-8.  Bepented — it  grieved  Him  at 
Hia  heart.    "  God  is  hurt  no  less  by 


the  atrocious  sins  of  men  than  if 
they  ynerced  His  heart  with  mortaJi 
anguish." — Calvin. 

16.  "  Every  objection  that  has  beer 
raised  against  the  suitableness  of  the 
ark  in  the  possibility  of  collecting 
all  the  animals  in  the  ark,  and  pro- 
viding them  with  food,  is  based  upon 
arbitrary  assumptions,  and  should 
be  treated  as  a  perfectly  groundless 
fancy.  As  natural  science  is  still  in 
the  dark  as  to  the  formation  of  spe- 
cies, and  therefore  not  in  a  condition 
to  determine  the  number  of  pairs 
from  which  all  existing  species  are 
descended,  it  is  ridiculous  to  talk  as 
Pfaff  and  others  do,  of  two  thousand 
species  of  mammalia,  and  six  thous- 
and five  hundred  species  of  birds, 
which  Noah  would  have  had  to  feed 
every  day." — (p.  143,  note.) 


CHAPTER  VII. 

"  That  the  variations  in  the  names 
of  God  furnish  no  criteria  by  which  to 
detect  different  documents,  is  evident 
enough  from  the  fact,  that  in  ch. 
7  : 1,  it  is  Jehovah  who  commanded 
Noah  to  enter  the  ark,  and  in  vs.  4, 
Noah  does  as  Elohim  had  command- 
ed him— while  in  vs.  26,  in  two  suc- 
cessive clauses  Elohim  alternates 
with  Jehovah — the  animals  entering 
the  ark  at  the  command  of  Elohim, 
and  Jehovah  shutting  them  in," 

"  The  fact  recorded  that  '  the  wa- 
ter covered  all  the  high  hills  under 
the  whole  heaven,'  clearly  indicates 
the  univt^rsality  of  the  flood.  A 
flood  that  rose  fifteen  cubits  above 
the  top  of  Ararat  could  not  remain 
partial,  if  it  only  continued  for  a 
few  days,  to  say  nothing  of  the  fact 
that  the  water  was  rising  for  forty 
days,  and  remained  at  the  highest 
elevation  for  one  hundred  and  fifty 
days.  To  speak  of  such  a  flood  as 
partial  is  absurd.  Even  if  it  broke 
out  at  only  one  spot,  it  would  spread 
over  the  earth  from  one  end  to  the 
other,  and  reach  everywhere  to  the 
same  elevation.  Hfwever  impossi 
ble    therefore,  scientific   men    may 


APPENDIX. 


declare  \t  to  be  for  tliem  to  conce've 
of  a  universal  deluge,  of  sueli  a 
height  and  dui'ation  in  accordance 
with  the  known  laws  of  nature,  this 
inability  on  their  part,  does  not  jus- 
tify any  one  in  questioning  the  pos- 
sibility of  such  an  event  being  pro- 
duced by  the  Omnipotence  of  God. 
It  has  been  justly  remarked,  too, 
that  the  proportion  of  such  a  quan- 
tity of  water  to  the  entire  mass  of 
the  earth,  in  relation  to  which  the^ 
mountains  are  but  like  the  scratches 
of  a  needle  on  a  globe,  is  no  greater 
than  that  of  a  profuse  perspiration 
to  the  body  of  a  man.  And  to  this 
must  be  added  that  apart  from  the 
legend  of  a  flood,  which  is  found  in 
nearly  every  nation,  the  earth  pre- 
sents unquestionable  traces  of  sub- 
mersion in  the  fossil  remains  of  ani- 
mals and  plants,  which  are  found 
upon  the  Cordillera  and  Himalaya, 
even  beyond  the  limits  of  perpetual 
enow." — (pp.  140-7.)  ^Ararat.  This 
resting-place  of  the  ark  is  exceed- 
ingly interesting  in  connexion  vnth 
the  developments*of  the  human  race 
as  renewed  after  tiie  flood.  Armenia, 
the  source  of  the  rivers  of  Paradise, 
has  been  called  a  cool,  airy,  well  wa- 
tered mountain-island  in  the  midst 
of  the  old  continent.  But  Mt.  Ara- 
rat, especially,  is  situated  almost  in 
the  middle,  not  only  of  the  Great 
Desert  route  of  Africa  and  Asia,  but 
also  of  the  range  of  inland  waters 
from  Gibraltar  to  the  Baikal  Sea,  in 
the  centre,  too,  of  the  longest  line 
that  can  be  drawn  through  the  set- 
tlements of  the  Caucasian  race  and 
the  Indo-Germanic  tribes ;  and  as 
the  central  point  of  the  longest  line 
of  the  ancient  world  from  the  Cape 
of  Good  Hope  to  the  Behring  Straits, 
it  was  the  most  suitable  spot  in  the 
world  for  the  tribes  and  nations  that 
sprang  from  the  sons  of  Noah  to 
descend  fi'om  its  heights  and  spread 
into  Gxery  land." — See  Baumefs  Pal- 
estine. 

"  The  selection  which  Noah  made 
of  the  birds  may  also  be  explained 
quite  simply  from  the  difference  in 
their  nature  with  which  Noah  must 


have  been  acquainted — that  Is  to 
say,  from  the  fact  that  the  raven,  in 
seeking  its  food,  settles  upon  every 
carcase  that  it  sees,  whereas  the  dove 
wUl  only  settle  upon  what  is  dry  and 
clean."— (p.  149.) 


CHAPTER  IX, 

18-29.  "  Noah,  through  the  spirit 
and  power  of  that  God  with  whom 
he  walked,  discerned  in  the  moral 
nature  of  his  sons,  and  the  different 
tendencies  which  they  already  dis- 
played, the  germinal  commencement 
of  the  future  course  of  their  poster- 
ity, and  uttered  words  of  blessing 
and  of  curse,  which  were  prophetic 
of  the  history  of  the  tribes  which 
descended  from  them." 

**■  In  the  sin  of  Ham  there  lies  the 
great  stain  of  the  whole  Hamitic 
race — whose  chief  characteristic  is 
sexual  sin." — Ziegler.  "And  the 
curse  which  Noah  pronounced  upon 
this  sin  still  rests  upon  the  race.  It 
was  not  Ham  who  was  cui'sed,  how- 
ever, but  his  son  Canaan.  Ham  had 
sinned  against  his  father — he  was 
punished  in  his  son.  But  the  reason 
why  Canaan  was  the  only  son  named, 
must  lie  either  in  the  fact  that  he 
was  walking  already  in  the  steps  of 
his  father's  impiety  and  sin,  or  else 
it  must  be  sought  in  the  name 
'  Canaan,'  in  which  Noah  discerned 
through  the  gift  of  prophecy  a  signi- 
ficant omen — a  supposition  decidedly 
favored  by  the  analogy  of  the  bles- 
sing pronounced  upon  Japhet,  which 
is  also  founded  on  the  name.  '  Ca- 
naan,' means  the  submissive  one. 
Ham  gave  this  name  to  his  son  from 
the  obedience  Avhich  he  required, 
though  he  did  not  render  it  him -self. 
The  son  was  to  be  the  slave  (in  ser- 
vile obedience)  of  the  father,  who 
was  as  tyrannical  towards  those  be 
neath  him  as  he  was  refractory  to- 
wards those  above.  IBut  the  secrei 
Providence  of  God,  which  rules  in 
all  such  things,  had  a  different  sub- 
mission   in    view." — He  ^gstejiberg 


800 


APPENDIX. 


"  *  Servant  of  servants  (the  lowest 
of  slaves,)  let  him  become  to  Ms  IretJi- 
ren'  Althougli  this  curse  was  pro- 
nounced upon  Canaan  alone,  the  fact 
that  Ham  had  no  share  in  Noah's 
blessing,  either  for  himself  or  his 
other  sons,  was  a  suflScient  proof  that 
his  whole  family  was  included  by 
implication  in  the  curse,  even  if  it 
was  to  fall  chiefly  upon  Canaan  ;  and 
history  confirms  the  supposition." — 
(pp.  157-8.) 

'•  If  the  dwelling  of  Japhet  in  the 
tents  of  Shem  presupposes  the  con- 
quest of  the  land  of  Shem  by  Ja- 
phet, it  is  a  blessing,  not  only  to  Ja- 
phet, but  to  Shem  also,  since  whilst 
Japhet  enters  into  the  spiritual  in- 
heritance of  Shem,  he  brings  to  Shem 
all  the  good  of  this  world,  (Isa.  60.) 
The  fulfilment  (says  JDelitzsch,)  is 
plain  enough,  for  we  are  all  Japhet- 
ites  dwelling  in  the  tents  of  Shem, 
and  the  language  of  the  New  Testa- 
ment is  the  language  of  Javan  en- 
tered into  the  tents  of  Shem.  To 
this  we  may  add,  that  by  the  gospel 
preached  in  this  language,  Israel, 
though  subdued  by  the  imperial 
power  of  Eome,  became  the  spirit- 
ual conqueror  of  the  07'bis  terrarum 
Eomanus,  and  received  it  into  his 
tents."— (p.  160.) 


CHAPTER  XI. 

1,  2.  "  The  imity  of  language  of 
the  whole  human  race  follows  from 
the  unity  of  its  descent  from  one  hu- 
man pair,  (ch.  2  :  22.)  But  as  the 
origin  and  formation  of  the  races  of 
mankind  are  beyond  the  limits  of 
empirical  research,  so  no  philol- 
ogy will  be  able  to  prove  or  deduce 
the  original  unity  of  human  speech 
from  the  languages  which  have  been 
historically  preserved,  however  far 
comparative  grammar  may  proceed 
in  establishing  the  genealogical  rela- 
tion of  the  languages  of  diflerent 
nations," 

6.  "  Behold  one  people  ;  and  one  lan- 
guage have  they  all,  and  this  (the 
building  of  this  city  and  tower)  is 


(only)  the  beginning  of  their  deeds; 
and  now  (when  they  have  finished 
this)  nothing  will  be  impossible  to 
them  (lit.,  cut  off  from,  prevented) 
which  they  purpose  to  do."  By  the 
firm  establishment  of  an  ungodly 
unity,  the  wickedness  and  audacity 
t)f  men,  would  have  led  to  fearful 
enterprizes.  "  The  oneness  of  theii 
God  and  their  worship,  as  well  as 
the  unity  of  brotherly  love,  was  al- 
ready broken  by  sin.  Consequently 
the  undertaking  dictated  by  pride 
to  preserve  and  consolidate  by  out- 
ward means,  the  unity  which  was 
inwardly  lost,  could  not  be  success- 
ful, but  could  only  bring  down  the 
judgment  of  dispersion.  The  con- 
fusion of  tongues  was  through  a  di- 
rect manifestation  of  Divine  power, 
which  caused  the  disturbance  pro- 
duced by  sin  in  the  unity  of  emotion, 
thought,  and  will,  to  issue  in  a  di- 
versity of  language,  and  thus  by  a 
miraculous  suspension  of  mutual  un- 
derstanding frustrated  the  enterprise 
through  which  men  hoped  to  render 
dispersion  and  estrangement  impos- 
sible. 

We  must  not  Conclude  that  the 
diflTerences  in  language  were  simply 
the  result  of  the  separation  of  the 
various  tribes,  and  that  the  latter 
arose  from  discord  and  strife — in 
which  case  the  confusion  of  tongues 
would  be  nothing  more  than  a  dis- 
sension and  distraction  of  counsels. 
Such  a  view  does  violence  to  the 
words  "  that  one  may  not  discern 
the  lip  (language)  of  the  other," 
and  is  also  at  variance  with  the  ob- 
ject of  the  narrative.  When  it  is 
stated  first  of  all  that  God  resolved 
to  destroy  the  unity  of  lips  and 
words  by  a  confusion  of  the  lips 
and  then  that  He  scattered  the  men 
abroad,  this  act  of  Divine  judgment 
cannot  be  imderstood  in  any  other 
way  than  that  God  deprived  them 
of  the  ability  to  comprehend  one 
another,  and  thus  effected  their  dis- 
persion. (Besides,  it  is  distinctly  re- 
corded that  they  were  settled  in  their 
respective  localities,  "  Every  one  after 
his  tongue,"  which  supposes  such  a 


APPENDIX. 


301 


confusion  of  tongues  as  detennining 
the  dispersion.  Ch.  10  :  5. )  The 
event  itself  cannot  have  consisted 
merely  in  a  change  of  the  organs  of 
speech  produced  by  the  Omnipotence 
of  God,  whereby  speakero  were 
turned  into  stammerers,  who  were 
unintelligible  to  one  another.  The 
differences  to  which  this  event  gave 
rise,  consisted  not  merely  in  varia- 
tions of  sound,  such  as  might  be 
attributed  to  differences  in  the  for- 
mation of  organs  of  speech,  (the  lip, 
or  tongue,)  but  had  a  much  deeper 
foundation  in  the  human  mind.  If 
language  is  the  audible  expression  of 
emotions,  conceptions,  and  thoughts 
of  the  mind,  the  cause  of  the  con- 
fusion or  division  of  the  one  human 
langTvage  into  different  national  dia- 
lects, must  be  sought  in  an  effect 
produced  upon  the  human  mind,  by 
which  the  original  unity  of  emotion, 
conception,  thought  and  will  was 
broken  up."  The  i^rimitive  language 
is  extinct — buried  in  the  materials 
of  the  languages  of  the  nations,  to 
rise  again  one  day  to  eternal  life  in 
the  glorified  form  of  the  Kaivat  y?,o)a- 
cai,  intelligible  to  ail  the  redeemed, 
when  sin  with  its  consequences  is 
overcome  and  extinguished  by  the 
power  of  grace.  A  type  and  pledge 
of  this  hope  was  given  in  the  gift  of 
tongues  on  the  outpouring  of  the 
Holy  Spirit  upon  the  Cliurch  on  the 
first  Christian  day  of  Pentecost, 
when  the  Apostles,  filled  with  the 
Holy  Ghost,  spake  with  other  or 
new  tongues,  of  the  wonderful  works 
of  God,  so  that  the  people  of  every 
nation  under  heaven  understood  in 
their  own  language."  Acts  2  :  1-11. 
^K.  and  D.) 

"■  The  two  catastrophes,  the  flood 
and  the  dispersion,  exerted  a  power- 
ful influence  in  shortening  the  dura- 
tion of  human  life ;  the  former  by 
altering  tlie  climate  of  the  earth — 
the  latter  by  changing  the  habits  of 
men.  But  while  the  length  of  life 
was  lessened,  the  children  were  born 
proportionably  earlier.  There  is 
nothing  astonishing,  therefore,  in 
the    circumstance    that     wherever 


Abram  went  he  found  tribes,  towns, 
and  kingdoms,  though  only  three 
hundred  and  sixty-five  years  had 
elapsed  since  the  flood,  when  we 
consider  that  eleven  generations 
would  have  followed  one  another  in 
that  time,  and  that  supposing  every 
marriage  to  have  been  blessed  with 
eight  children  on  an  average,  (four 
male  and  four  female,)  the  eleventh ' 
generation  would  contain  12,582,912 
couples,  or  25,165,824  individuals; 
and  if  we  reckon  ten  children  as  the 
average  number,  the  eleventh  gene- 
ration woul^  contain  146,484,375 
pairs,  or  292,968,750  individuals.  In 
neither  of  these  cases  have  we  in- 
cluded such  of  the  earlier  genera- 
tions as  would  be  still  living,  al- 
though their  number  would  be  by 
no  means  inconsiderable,  since  nearly 
all  the  patriarchs  from  Shem  to 
Terah  were  alive  at  the  time  of 
Abram's  migration." — (p.  178.) 


CHAPTER  XII. 

The  dispersion  of  the  descendants 
of  the  sons  of  Noah,  who  had  now 
grown  into  numerous  families,  was 
necessarily  followed  on  the  one  hand 
by  the  rise  of  a  variety  of  nations 
differing  in  language,  manners  and 
customs,  and  more  and  more  estrang- 
ed from  one  another,  and  on  the 
other  by  the  expansion  of  the  geiins 
of  idolatry  contained  in  the  different 
attitudes  of  these  nations  towards 
God,  into  the  polytheistic  religions 
of  heathenism.  If  God  therefore 
would  fulfil  His  promise  no  more  to 
smite  the  earth  with  the  curse  of  the 
destruction  of  every  living  thing 
because  of  the  sin  of  man,  (Ch.  8  :  21, 
22,)  and  yet  would  prevent  the  moral 
corruption  which  worketh  death 
from  sweeping  all  before  it,  it  waa 
necessary  that  by  the  side  of  these 
self-formed  nations,  He  should  form 
a  nation  for  Himself  to  be  the  reci- 
pient and  preserver  of  His  salvation, 
and  that  in  opposition  to  the  rising 
kingdoms  of  the  world  He  should 
establish  a  Kingdom  for  ^he  living 


303 


APPENDIX. 


Baving  fellowsliip  of  man  with  Him- 
self. The  foundation  for  this  was 
laid  by  God  in  the  call  and  separa- 
tion of  Abram  from  his  people  and 
his  country,  to  make  him,  by  special 
guidance,  the  father  of  a  nation  from 
which  the  salvation  of  the  world 
should  come.  With  the  choice  of 
Abram,  the  revelations  of  God  to 
man  assumed  a  select  character,  in- 
asmuch as  God  manifested  Him- 
self henceforth  to  Abram  and  his 
posterity  alone,  as  the  author  of 
salvation,  and  the  guide  to  true  life  ; 
whilst  ocher  nations  were  left  to 
>-vccl]i  ^'n  their  own  ways,  Acts  17  :27, 
that  they  migliL  learn  how  in  their 
chosen  ways  and  without  fellowship 
with  the  living  God,  it  was  impos- 
sible to  find  peace  to  the  soul,  and 
true  blessedness."  As  a  perfectly 
new  beginning,  therefore,  the  patri- 
archal history  assumed  the  form  of  a 
family  history,  in  which  the  grace 
of  God  prepared  the  ground  for  the 
coming  Israel.  The  early  history 
consists  of  three  stages,  which  are 
indicated  by  the  three  patriarchs, 
Abram,  Isaac,  and  Jacob  ;  and  in  the 
sons  of  Jacob  the  unity  of  the  chosen 
family  was  expanded  into  the  twelve 
immediate  fathers  of  the  nation." — 
"Abram  was  a  man  of  faith  that 
works.  Isaac,  of  faith  that  endures. 
Jacob,  of  faith  that  wrestles." — 
Baurngarten.  Thus  walking  in  faith 
the  patriarchs  were  types  of  faith  for 
all  the  families  that  should  spring 
from  them,  and  be  blessed  through 
them,  and  ancestors  of  a  nation 
which  God  had  resolved  to  form  ac- 
cording to  the  election  of  His  grace. 
For  the  election  of  God  was  not 
restricted  to  the  separation  of  Abram 
from  the  family  of  Shem  to  be  the 
father  of  the  nation  which  was  des- 
tined to  be  the  vehicle  of  salvation. 
It  was  also  manifest  in  the  exclusion 
of  Ishmael  whom  Abram  had  begot- 
ten by  the  will  of  man,  through 
Hagar  the  hand-maid  of  his  wife,  for 
uhe  purpose  of  securing  the  promised 
Beed.  And  it  was  manifest  also  in 
the  new  life  imparted  td  the  womb 


of  the  barren  Saral,  and  her  con 
sequent  conception  and  birth  of 
Isaac,  the  son  of  promise.  And 
lastly  it  appeared  still  more  mani- 
festly in  the  twin-sons  born  by  Re- 
bekah  to  Isaac,  of  whom  the  first- 
born, Esau,  was  rejected,  and  the 
younger,  Jacob,  was  chosen  to  be 
heir  of  the  promise.  And  this  choice 
which  was  announced  before  their 
birth,  was  maintained  in  spite  of 
Isaac's  plans,  so  that  Jacob  and  not 
Esau,  received  the  blessing  of  the 
promise.  All  this  occurred  as  a  type 
for  the  future,  that  Israel  might 
know  and  lay  to  heart  the  fact  that 
bodily  descent  from  Abram  did  not 
make  a  man  a  child  of  God,  but  that 
they  alone  were  children  of  God, 
who  laid  hold  of  the  Divine  promise 
in  faith,  and  walked  in  tlie  steps 
of  their  forefather's  faith.  (Rom. 
9  :  6-13.)  As  soon,  therefore,  as 
Abram  is  called,  we  read  of  the 
appearing  of  God,  (Ch.  12  :  7)  of  the' 
Angel  of  God,  (Ch.  21 :  17)  and  the 
Angel  of  Jehovah,  (Ch.  16 :  7,)  who 
is  manifestly  none  other  than  Jeho- 
vah Himself." 


CHAPTER  XIII. 

14.  "  The  possession  of  the  land 
is  promised  'fo7'  ever.'  The  promise 
of  God  is  unchangeable — as  the  seed 
of  Abram  was  to  exist  before  God  for- 
ever. So  Canaan  was  to  be  their  ever- 
lasting possession.  But  this  applied 
not  to  the  lineal  posterity  of  Abram, 
to  his  seed  according  to  the  flesh, 
but  to  the  true  spiritual  seed,  which 
embraced  the  promise  in  faith,  and 
held  it  in  a  pure  believing  heart. 
The  promise,  therefore,  neither  pre- 
cluded the  expulsion  of  the  unbe- 
lieving seed  from  the  land  of  Canaan, 
nor  guarantees  to  existing  Jews  a 
return  to  the  earthly  Palestine  after 
their  conversion  to  Christ.  For  as 
Calvin  well  says,  *  When  the  land  ia 
promised  forever,  it  is  not  simply 
the  perpetuity  that  is  denoted,  but 
that  which  attains  an  end  in  Christ. 


APPENDIX. 


Through  Christ  the  promise  has 
been  exalted  from  its  temporal  form 
to  its  true  essence ;  through  Him 
the  whole  earth  becomes  Canaan." 
(ch.  17 :  18.— (p.  200-1.)— KeU. 


CHAPTER  XVI. 

7.  Here  the  Angel  of  Jehovah  is 
mentioned  for  the  first  time.  The 
Angel  of  Jehovah  was  only  a  pecu- 
liar form  in  which  Jehovah  Himself 
,  appeared,  and  which  differed  from 
the  manifestations  of  God  described 
as  appearings  of  Jehovah  simply  in 
this,  that  in  "  the  Angel  of  Jehovah" 
God  or  Jehovah  revealed  Himself  in 
a  mode  which  was  more  easily  dis- 
cernible by  human  senses,  and  ex- 
hibited in  a  guise  of  symbolical 
significance,  the  design  of  each  par- 
ticular manifestation.  But  although 
there  was  no  essential  difference,  but 
only  a  formal  one,  between  the  ap- 
pearing of  Jehovah  and  the  appear- 
ing of  the  Angel  of  Jehovah,  the 
distinction  in  the  names  points  to  a 
distinction  in  the  Divine  Nature,  to 
which  even  the  Old  Testament  con- 
tains several  obvious  allusions.  The 
very  name  indicates  such  a  differ- 
ence. MaleachQit.lie  through  whom 
a  work  is  executed,  but  in  ordi- 
nary usage  restricted  to  the  idea  of 
a  messenger)  denotes  the  Person 
through  whom  God  works  and  ap- 
pears. Besides,  the  passages  which 
represent  the  Angel  of  Jehovah  as 
one  with  Jehovah,  there  are  others 
in  which  the  Angel  distinguishes 
Himself  from  Jehovah,  e.g.,  when 
He  gives  emphasis  to  the  oath  by 
Himself  as  an  oath  by  Jehovah,  by 
adding  *  saith  Jehovah'  (ch.  23  :  16). 
See  Judg.  6:12;  13 :  16.  Zech.  1 :  12. 
Also  comp.  Gen.  19  :  24.  Just  as  in 
these  passages  the  Angel  distin- 
gidshes  Himself  personally  from 
Jehovah,  there  are  others  in  which 
a  distinction  is  drawn  between  a 
self-revealing  side  of  the  Divine  na- 
ture, visible  to  men,  and  a  hidden 
side,  invisible  to  men,  i.  c,  between 


the  self-revealing  and  the  hidden 
God.  Thus  not  only  does  Jehovah 
say  of  the  Angel  whom  He  sends 
before  Israel  in  the  pillar  and  cloud 
and  fire,  '  My  name  is  in  Him,'  i.  e., 
He  reveals  my  nature,  (Ex.  23  :  21,) 
but  He  also  calls  Him  "'it  ,  Panut — 
"  My  face."  And  then  in  reply  to 
Moses'  request  to  see  His  glory,  He 
says,  "  Thou  canst  not  see  my  face, 
for  there  shall  no  man  see  me  and 
live."  (Ch.  33  :  18-23.)  So  He,  in 
whom  Jehovah  manifested  Himself 
to  His  people  as  Saviour,  is  called 
the  Angel  of  His  face,  (Isa.  63  :  9,) 
and  all  the  guidance  and  protection 
of  Israel  are  ascribed  to  Him.  Ac- 
cordingly Malachi,  the  last  Old  Tes- 
tament prophet,  proclaims  to  the 
people  who  waited  for  the  manifesta- 
tion of  Jehovah,  (in  the  appearing  of 
the  predicted  Messiah,)  that  the 
Lord  "  the  Angel  of  the  Covenant," 
will  come  to  His  temple,  Mai.  3  :  1. 
This  Angel  of  the  Covenant,  or 
Angel  of  the  Face,  has  appeared  in 
Christ.  The  Angel  of  Jehovah  was 
therefore  none  other  than  the  Logos, 
who  was  not  only  with  God,  but 
was  God,  and  who  in  Jesus  Christ 
was  made  flesh,  and  came  unto  His 
own,  John  1 : 2,  11 ;  who  was  sent  by 
the  Father  into  the  world,  and 
though  He  was  the  only  begotten 
Son  of  God,  and  one  with  the  Father, 
yet  prayed  to  the  Father,  (John  17,) 
and  is  even  called  tlie  Apostle  of  our 
confession — whom  we  confess  or 
profess  as  such. — Accordingly  that 
which  in  the  New  Testament  is  un- 
folded in  perfect  clearness  through 
the  incarnation  of  the  Son  of  God, 
was  still  veiled  in  the  Old  Testa- 
ment, according  to  the  wise  plan  of 
the  Divine  training.  And  in  the 
New  Testament  nearly  all  the  mani- 
festations of  Jehovah  under  the  Old 
Covenant  are  referred  to  Christ,  and 
regarded  as  fulfilled  through  Him. 
For  not  only  is  the  Angel  of  Jehovah 
the  Eevealer  of  God,  but  Jehovah 
Himself  is  the  Revealed  God  and 
Saviour."— jr.  and  D.,  pp.  189-191. 


APPENDIX. 


CHAPTER  XVII. 

"  The  whole  of  the  twelve  sons  of 
Jacob  founded  only  the  one  nation 
of  Israel  with  which  Jehovah  estab- 
blished  the  covenant  made  with 
Abraham  (Ex.  6,  and  22-24.)  So 
that  Abraham  became  through  Is- 
rael the  lineal  founder  of  one  nation 
only.  From  this  it  necessarily  fol- 
lows, that  the  posterity  of  Abraham, 
which  was  to  expand  into  a  multi- 
tude of  nations,  extends  beyond  this 
one  lineal  posterity,  and  embraces 
the  spiritual  posterity  also,  i.  c,  all 
nations  who  are  grafted  into  the 
seed  of  Abraham,  (e/c  niaTecog)  from, 
(through)  the  faith  of  Abraham, 
Rom.  4  :  11,  12,  and  16,  17.  More- 
over, the  fact  that  the  seed  of  Abra- 
ham was  not  to  be  restricted  to  his 
lineal  descendants,  is  evident  from 
the  fact  that  circumcision  as  the 
covenant  sign  was  not  confined  to 
them,  but  extended  to  all  the  in- 
mates of  his  house,  so  that  these 
strangers  were  received  into  the 
fellowship  of  the  Covenant,  and 
reckoned  as  part  of  the  promised 
seed.  Now,  if  the  whole  land  of 
Canaan  was  promised  to  this  poster- 
ity which  was  to  increase  into  a  mul- 
titude of  nations,  (vs.  8,)  it  is  per- 


fectly evident  from  what  has  just 
been  said,  that  the  sum  and  sub- 
stance of  the  promise  was  not  ex- 
hausted by  the  gift  of  the  land, 
whose  boundaries  are  described  in 
ch.  15  :  18-21,  as  a  possession  to  the 
nation  of  Israel,  but  that  the  exten- 
sion of  the  idea  of  the  lineal  poster- 
ity, "  Israel  after  the  flesh "  to  the 
spiritual  posterity,  "  Israel  after  the 
Spirit,"  requires  the  expansion  of 
the  idea  and  extent  of  the  earthly 
Canaan  to  the  full  extent  of  the 
spiritual  Canaan,  whose  boundaries 
reach  as  widely  as  th o  multitude  of 
nations  having  Abraham  as  father, 
and  therefore,  that  in  reality  Abra- 
ham received  the  promise  that  he 
should  be  heir  of  the  world,  Rom. 
4  :  13.  This  idea  is  still  further  ex- 
panded by  the  prophets,  and  most 
distinctly  expressed  in  the  New  Tes- 
tament by  Christ  and  His  Apostles. 
The  scriptural  and  spiritual  inter- 
pretation of  the  Old  Testament  ia 
entirely  overlooked  by  those  who, 
like  Auherlen,  restrict  all  the  pro- 
mises of  God  and  the  prophetic  pro- 
clamations of  salvation  to  the  phys- 
ical Israel,  and  reduce  to  a  mere 
accommodation,  the  application  of 
them  to  the  Israel  after  the  Spirit, 
i.  e.,  to  believing  Christendom."— 
K.  and  D.,  p.  226  and  no t-e. 


N  OTES, 


CRITICAL  AND  EXPLANATORY, 


ON  THE  BOOK  OF 


GENESIS. 


TWO  VOLUMES  IN  ONE. 


BY 

MELANCTHON  W.  JACOBUS, 

PBOVBSSOB  OF  BIBLIOAIi  LITEKATUHE  IN  THE  WEBTEBK  THEOLOGICAIi  SBMINABT  AV 
ALLEGHENT  CITY,  PA. 


VOLUME  II. 


NEW  YORK: 

ROBERT   CARTER   &    BROTHERS, 

530    BROADWAY. 

18  73. 


Entered  according  to  Act  of  Congress,  in  the  year  1867,  by 

MELANCTHON  W.  JACOBUS, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for  the 

Western  District  of  Pennsylvania. 


il 


Book  I.  of  the  nistory  in  Genesis  brings  us  tliroiigli  seventeen  chapters, 
to  Book  II.,  The  Patriarchal  History  of  the  Covenant. 

The  Covenant  with  Abraham  is  the  pivot  upon  which  the  whole  history 
turns.  The  Covenant  with  Adam  was  "  the  covenant  of  works,"  which 
was  violated  by  our  first  parents.  The  Covenant  with  Noah  has  been 
called  "  the  covenant  of  forbearance,"  providing  for  man's  continued  oc- 
cupancy of  the  earth,  and  for  the  permanence  of  natural  laws.  The 
Covenant  with  Abraham  was  "  the  Covenant  of  Grace,"  to  which  all  the 
foregoing  was  preparatory.  Adam  was  the  father  of  the  race.  Noah  was 
the  father  of  the  preserved  remnant.  Abraham  was  the  father  of  the 
believing  remnant.  The  Covenant  with  Abraham  stretches  forward 
through  the  Mosaic  and  Christian  dispensations.  The  Son  of  God,  as  Re- 
deemer, "  laid  hold  on  the  nature  of  the  seed  of  Abraham,"  not  of  the  seed 
of  Adam.  (Heb.  2  :  16.)  And  if  we  be  Christ's,  then  are  we  Abra- 
ham's seed,  and  heirs  according  to  the  promise.  (Gal.  3  :  29.)  Abraham, 
through  the  son  of  promise,  issues  in  Israel,  who  is  the  father  of  the  twelve 
patriarchs ;  and  these  are  assured  of  their  title  to  the  promised  land.  Jo- 
seph, like  Abraham,  through  the  bondage  of  the  world-kingdom,  turns  with 
faith  to  the  land  of  promise,  as  theirs  by  covenant  grant ;  and  there  they 
command  their  bones  to  be  deposited,  in  faith  of  their  heirship  as  guar- 
anteed to  them  in  the  bond.  Paul  shows  how  "  God  preached  before  the 
gospel  unto  Abraham,"  and  how  "  Abraham's  seed,"  in  the  Covenant  promise 
is  preeminently  and  emphatically  Christ.  (Gal.  3  :  8-16.)  And  Stephen 
shows  how  their  exile  in  Egypt  had  a  bearing  upon  the  future  conversion 
of  the  Gentiles.     (Acts  7,  9,  etc.: 

Dr.  Smith  (See  Bib.  Diet.  Art.  Genesis)  has  said  that  "  the  history  of 
Abraham  holds  the  same  relation  to  the  other  portions  of  Genesis  which 
the  giving  of  the  Law  does  to  the  entire  Pentateuch.  Abraham  is  the 
father  of  the  Jewish  nation  ;  to  Abraham  the  land  of  Canaan  is  first  given 
in  promise.  Isaac  and  Jacob,  though  also  prominent  figures  in  the  narra- 
tive, yet  do  but  inherit  the  promise  as  Abraham's  children ;  and  Jacob, 
especially,  is  the  chief  connecting  link  in  the  chain  of  events,  which  led 
finally  to  the  possession  of  the  land  of  Canaan.  In  like  manner  the  former 
section  of  the  Book  is' written  with  the  same  obvious  purpose.    It  is  a  part 

3 


of  tlie  writer's  plan  to  tell  us  what  the  Divine  preparation  of  the  world 
was,  in  order  to  show,  first,  the  significance  of  the  call  of  Abraham,  and 
next,  the  true  nature  of  the  Jewish  Theocracy.  He  does  not  (as  Tuch 
asserts)  work  backwards  from  Abraham  till  he  comes,  in  spite  of  himself, 
to  the  beginning  of  all  things.  He  does  not  ask.  Who  was  Abraham? 
answering,  Of  the  posterity  of  Shem.  And  who  was  Shem  ?  A  son  of 
Noah.  And  who  was  Noah  ?  etc.  But  he  begins  with  the  Creation  of 
the  world,  because  the  God  who  created  the  world  and  the  God  who  re- 
vealed Himself  to  the  fathers  is  the  same  God.  Jehovah,  who  commanded 
His  people  to  keep  holy  the  seventh  day,  is  the  same  God  who  in  six  days 
created  the  heavens  and  the  earth,  and  rested  on  the  seventh  day  from  all 
His  work.  ...  He  who  made  a  covenant  with  Noah,  and  through  him  with 
all  the  families  of  the  earth,  is  the  God  who  also  made  Himself  known  as 
the  God  of  Abraham,  of  Isaac,  and  of  Jacob.  In  a  word.  Creation  and 
Redemption  are  eternally  linked  together.  This  is  the  idea  which,  in  fact, 
gives  its  shape  to  the  history,  although  its  distinct  enunciation  is  resei-ved 
for  the  New  Testament.  There  we  learn  that  all  things  were  created  by 
and  for  Christ,  and  that  in  Him  all  things  consist,  (Col.  1  :  16,  17,)  and 
that  by  the  church  is  made  known  unto  principahties  and  powers  the 
manifold  wisdom  of  God.  It  would  be  impossible  for  a  book  which  tells  us 
of  the  beginning  of  the  church  not  to  tell  us  also  of  the  beginning  of  the 
world. 

"  The  Book  of  Genesis  has  thus  a  character  at  once  special  and  universal, 
It  embraces  the  world.  It  speaks  of  God  as  the  God  of  the  whole  human 
race.  But,  as  the  introduction  to  Jewish  history,  it  makes  the  universal 
interest  subordinate  to  the  national.  Its  design  is  to  show  how  God  re- 
vealed Himself  to  the  first  fathers  of  the  Jewish  race,  in  order  that  He 
might  make  to  Himself  a  nation  who  should  be  His  witnesses  in  the  midst 
of  the  earth.  This  is  the  inner  principle  of  unity  which  pervades  the  Book. 
Its  external  framework  exhibits  five  principal  persons  as  the  pillars  (so  to 
speak)  on  which  the  whole  superstructure  rests,  —  Adam,  Noah,  Abra- 
ham, Isaac,  and  Jacob." 

The  leading  facts  of  this  history  were  recited  by  the  covenant  people  in 
their  triumphal  Psalms,  and  thus  were  celebrated  in  their  temple  service, 
to  incite  the  faith  of  the  nation  in  God's  covenant  care.  What  He  has  so 
faithfully  done  in  the  past  is  the  joyous  guaranty  for  all  that  He  has 
promised  to  accomplish  in  the  future.  Hengstenberg  has  well  said  that 
"  such  Psalms  as  the  cv.,  cvi.,  and  Ixxviii.  show  very  manifestly  how  firmly  the 
facts  of  sacred  history  were  rooted  in  the  Israelitish  mind,  and  how  absurd 
it  is  to  institute  any  comparison  between  these  facts  and  the  myths  or 
traditions  of  a  heathen  antiquity." 


The  cv.  Psalm  gives  an  outline,  of  the  covenant  history  from  the 
promise  of  Canaan  to  the  possession  of  it ;  and  the  first  twenty-three  versea 
in  a  beautiful  synopsis  comprise  the  great  events  of  this  Book  11.  of  Genesis : 

"O  give  thanks  unto  the  Lord;  call  upon  his  name;  make  known  his  deeda 
among  the  people. 

Sing  unto  him,  sing  psalms  unto  him:  talk  ye  of  all  his  wondrous  works. 

Glory  ye  in  his  holy  name:  let  the  heart  of  them  rejoice  that  seek  the  Lord. 

Seek  the  Lorb,  and  his  strength:  seek  his  face  evermore. 

Eemember  his  marvellous  works  that  he  hath  done;  his  wonders,  and  the  judg- 
ments of  his  mouth ; 

O  ye  seed  of  Abraham  his  servant,  ye  children  of  Jacob  his  chosen. 

He  IS  the  Lord  our  God:  his  judgments  are  in  all  the  earth. 

He  hath  remembered  his  covenant  forever,  the  word  which  he  commanded  to  a 
thousand  generations ; 

"Which  covenant  he  made  with  Abraham,  and  his  oath  unto  Isaac ; 

And  confirmed  the  same  imto  Jacob  for  a  law,  and  to  Israel  for  an  everlasting 
covenant : 

Saying,  Unto  thee  will  I  give  the  land  of  Canaan,  the  lot  of  your  inheritance : 

When  they  were  btit  a  few  men  in  number ;  yea,  very  few,  and  strangers  in  it. 

When  they  went  from  one  nation  to  another,  from  one  kingdom  to  another  people; 

He  sufi'ered  no  man  to  do  them  wrong;  yea,  he  reproved  kings  for  their  sakes; 

Saying,  Touch  not  mine  anointed,  and  do  my  prophets  no  harm. 

Moreover  he  called  for  a  famine  upon  the  land :  he  brake  the  whole  staff  of  bread. 

He  sent  a  man  before  them,  even  Joseph,  who  was  sold  for  a  servant: 

Whose  feet  they  hurt  with  fetters:  he  was  laid  in  iron: 

Until  the  time  that  his  word  came :  the  word  of  the  Lord  tried  him. 

The  king  sent  and  loosed  him ;  even  the  ruler  of  the  people,  and  let  him  go  free. 

He  made  him  lord  of  his  house,  and  ruler  of  all  his  substance : 

To  bind  his  princes  at  his  pleasure,  and  teach  his  senators  wisdom. 

Israel  also  came  into  Egypt;  and  Jacob  sojourned  in  the  land  of  Ham.*' 


THE  BOOK   OF  GENESIS. 


CHAPTER  xyni. 


ND  tlie  Lord  appeared  unto  liim  in  the  ^  plains  of  Manire :  and 
.  he  sat  in  the  tent-door  in  the  heat  of  the  day ; 

a  ch.  13  :  18,  and  14 :  13. 


BOOK  II. 
PATRIARCHAL  HISTORY  OF  THE   COVENANT. 


CHAPTER  XVni. 

§  39.  The  Covenant  Angel  ap- 
PEAKS  TO  Abraham  at  Mamre. 
Intercession  for  Sodom. 

God  here  appears  to  Abraham  in 
closest  friendship  and  fellowship. 
Jehovah  had  revealed  himself  to 
Abraham  as  the  covenant  God,  and 
had  sealed  to  him  and  to  his  house 
the  covenant  of  His  grace.  He  will 
now  display  Himself  as  visiting  judg- 
ments upon  the  wicked,  and  chasten- 
ing His  people  who  dwell  among 
them,  yet  so  as  to  work  the  dehverance 
of  His  chosen.  He  is  a  jealous  God. 
(Ex.  20  :  5.)  He  will  also  show  His 
covenant  faithfulness  by  revealing  to 
Abraham  His  purposes  of  judgment 
upon  the  wicked  people  among  whom 
his  pious  relative  dwelt.  Besides, 
He  will  take  this  occasion  to  reassure 
to  Abraham  and  his  house  the  cove- 
nant promise.  Especially  He  will 
meet  the  incredulity  of  Sarah,  and 
bringing  out  to  view  her  unbelief, 
He  will  hnpart  to  her  a  living  faith, 


by  virtue  of  which  she  shall  be  en- 
abled to  fulfil  aU  the  conditions  of 
(rod's  covenant  with  her  house, 
(Heb.  11:  11.)  There  is  no  un- 
meaning repetition  here. 

1.  And  the  Lord  (Jehovah)  ap^ 
peared  unto  Mm — as  to  one  to  whom 
He  had  so  recently  sealed  His  cov- 
enant of  grace.  The  whole  object 
of  the  visit  will  be  seen  to  be  confi- 
dential, and  in  fulfilment  of  His 
covenant.  The  mode  of  the  appear- 
ing is  narrated  vs.  2.  ^  In  the 
plains — in  or  hy  the  oaks.  Vulg. — 
In  the  plain.  (See  ch.  1 2 :  6.)  The 
plain  (oak)  of  Moreh.  ^  Mamre. 
(See  ch.  14  :  13,  24.)  Mamre  was  an 
ally  of  Abram,  and  under  the  shade 
of  his  oak-grove  the  patriarch  dwelt 
in  the  interval  between  his  residence 
at  Bethel  and  at  Beersheba.  (Ch. 
13:  18;  18:  1.)  ^  Satin  the  tent 
door.  This  is  the  Oriental  habit 
Sitting  in  the  open  door  of  the  tent 
to  catch  the  cooling  air,  in  the  heat 
of  the  day,  is  the  common  picture  of 
Eastern  life ;  the  sheikh,  or  chief  of 


8 


CHAPTER  XVni. 


[B.  C.  1994. 


2  ''And  he  lifted  up  his  eyes  and  looked,  and  lo,  three  men 
stood  by  him  :  *^  and  when  he  saw  them,  he  ran  to  meet  them  from 
the  tent-door,  and  bowed  himself  toward  the  ground, 

3  Ajttd  said.  My  lord,  if  I  now  have  founj  favor  in  thy  sight, 
pass  not  away,  I  pray  thee,  from  thy  servant : 

4  Let  ^  a  little  water,  I  pray  you,  be  fetched,  and  wash  your 
feet,  and  rest  yourselves  under  the  tree  : 

b  Heb.  13  :  2.       c  ch.  19  : 1 ;  1  Pet.  4:9.       d  ch.  19  :  2,  and  43 :  24. 


a  fcimily  or  encampment  occupying 
this  prominent  position,  and  ready  to 
walk  out  and  greet  the  passing  trav- 
eller.   This  we  have  frequently  seen. 

2.  The  mode  of  this  Divine  ap- 
pearing is  here  related.  It  was  in 
human  form.  This  putting  on  the 
garb  of  our  humanity  was  a  hint 
of  the  Incarnation,  (Phil.  2  :  7.) 
^  Three  men.  In  ch.  19  :  1,  these  are 
expressly  called  "  angels."  But  they 
appeared  as  men.  So  it  was  at  the 
resurrection.  (Luke  24: 4.)  One  of  the 
three  was  recognized  by  the  patri- 
arch as  Jehovah.  We  find  two  of 
them  going  on  to  Sodom,  (ch.  19  :  1,) 
where  they  are  called  "  the  two  an- 
gels," (Heb.)  The  one  Divine  per- 
sonage was  detained  in  the  interview 
with  Abraham.  ^  Stood  by  him. 
Stationed  before  him.  Suddenly 
they  appeared  in  that  position.  The 
custom  of  travellers  in  the  East  is  to 
start  early,  and  towards  the  noon  to 
seek  a  resting  place  in  some  shady 
retreat,  until  the  cooler  part  of  the 
day.  if  Ran  to  meet  them.  This  is 
the  habit  in  the  East  when  it  is  some 
superior  personage  who  appears. 
The  sheikh  comes  out  from  the  door 
of  his  tent  and  makes  a  low  bow 
quite  towards  the  ground — and 
sometimes  conducts  the  stranger  to 
his  tent  with  every  token  of  wel- 
come. 

S.  My  Lord,  OX^^)  or  0  Lord, 
(Onk.  Jehovah.')  Abraham  addresses 
the  chief  of  the  three  as  a  superior 
personage.  The  name  is  applied  to 
Buch  as  have  high  authority,  and  is 


used  specially  of  God.  So  Abraham 
seems  to  have  recognized  this  one. 
(See  ch.  15 :  2  8.  See,  also,  vs. 
27,  30,  31,  32;  ch.  20:  4.)  It  is 
expressly  stated  (vs.  1)  that  Jehovah 
appeared  to  Abraham  on  this  occa- 
sion. The  narrative  varies  between 
the  singular  and  the  plural  number, 
(vs.  3,  10,  13,)  according  as  one  or 
more  of  the  three  is  referred  to.  It 
is  objected  by  some  that  God  should 
be  understood  as  using  food.  But  it 
was  in  such  condescending  human 
form  that  he  appeared — and  as  the 
Angel  of  the  Covenant  it  was  meant 
to  foresignify  the  Incarnation.  It 
does  not  by  any  means  confound  the 
physical  and  spiritual,  much  less  does 
it  prove  that  spiritual  beings  need 
food,  or  use  it.  But  here  God  ap- 
pears for  the  first  time  on  record  as 
man  among  men,  to  show  the  reality 
of  His  Being,  and  of  His  affinity  with 
men,  and  by  this  typical  act  to  assure 
the  patriarch  of  the  Divine  commun- 
ion and  fellowship.  •[[  If  noia  I 
have  found  favor,  etc.  This  is  the 
common  Oriental  language  of  rever- 
ence. He  begs  the  heavenly  visi- 
tant to  tarry.  (So  the  two  disciples 
at  Emmaus,  Luke  24  :  29.) 

4.  He  now  addresses  the  three  to- 
gether, urging  upon  them  his  hospi- 
talities. These  are  such  as  belonged 
to  the  Oriental  customs,  and  are 
found  to  this  day.  ^  Water.  Us- 
ing sandals  and  travelling  the  dusty 
roads  of  the  East,  water  for  the  feet 
is  a  necessary  part  of  hospitality. 
\  Finest  yourselves.    This  is  the  custom 


B.  C.  1994.] 


CHAPTER  XVIII. 


5  And  ^  I  will  fetch  a  morsel  of  bread,  and  ^  comfort  ye  your 
hearts ;  after  that  ye  shall  pass  on :  ^  for  therefore  are  ye  come 
to  your  servant.     And  they  said,  So  do,  as  thou  hast  said. 

6  And  Abraham  hastened  into  the  tent  unto  Sarah,  and  said, 
Make  ready  quickly  three  measures  of  fine  meal,  knead  it,  and 
make  cakes  upon  the  hearth. 

7  And  Abraham  ran  unto  the  herd,  and  fetched  a  calf  tender 


e  Judg.  6 :  18,  and  13 :  15.        f  Judg.  19 :  5 ;  Ps.  104  :  15.        g  ch.  19  :  8,  and  33 :  10,' 


for  travellers  in  Eastern  countries. 
The  shade  of  a  tree  from  the  heat  of 
the  noonday  sun  is  most  refreshing  ; 
and  in  lack  of  it  the  shadow  of  a 
great  rock  is  often  a  rich  luxury. 
^  The  tree.  One  of  the  -wide- 
spreading,  umbrageous  oaks,  or  the 
grove  of  oaks  already  referred  to, 
(vs.  1.) 

5.  A  morsel.  "  The  phrases '  A  little 
water,'  and  a  '  morsel  of  bread '  flow 
from  a  thoughtful  courtesy."  ^  Com- 
fort ye  your  hearts.  (Margin  —  Stay 
your  hearts.')  This  phrase  is  found 
also,  Judg.  19 :  5,  8.  ''  The  whole  stay 
of  bread,"  (Is.  3:1.)  t  For  therefore, 
etc.  He  did  not  mean  so  much  that 
this  was  plainly  their  object,  seeking 
his  hospitality  —  but  that  their  com- 
ing Avas  all  of  God.  He  recognized 
in  it  altogether  a  Divine  call  upon 
liis  hospitality.  "  Godliness  after  all 
is  the  best  politeness." — Candlish. 
%  Yc  have  come.  Heb.  —  Ye  have 
passed  over  upon  your  servant.  The 
same  word  as  just  before  used  —  "  Ye 
shall  pass  o;?."  ^  So  do.  "  There  are 
no  affected  declinatures — no  multi- 
plied apologies  —  no  exaggerated 
professions  of  humility  or  gratitude. 
There  is  simple  acquiescence." — 
Candlish. 

6.  The  preparations  were  made 
with  all  promptitude.  Abraham  has- 
tened into  the  tent  unto  Sarah,  and 
said.  Hasten  three  measures,  etc.  The 
same  word  is  used  in  the  latter 
clause,  though  it  is  rendered  "  Mcike 
ready  quickly."  The  oriental  life  is 
here    brought   to    view.     There   is 


flour  at  hand,  but  it  is  to  be  kneaded 
and  baked  for  the  guests.  Baking 
was  commonly  done  every  day,  but 
there  was  not  enough  bread  for  the 
strangers.  Bread  was  baked  on  the 
heated  hearth.  The  hot  embers  laid 
over  the  dough  soon  baked  it. 
(1  Kings  17  :  13.)  Bread  was  also 
baked  in  the  oven,  which  was  of 
stone  or  earthen  ware  or  metal, 
half-filled  with  gravel,  upon  which 
the  dough  was  laid,  or,  sometimes,  a 
thin  cake  of  dough  was  laid  on  the 
outside  of  this  oven,  and  very  rapidly 
baked.  The  hearth-cakes  here  were 
baked  by  the  first-named  process. 
^  Three  measures — ahout  three  pecks. 
Others  make  it  1 J^  Eng.  bushels. 
^3-  of  "  a  measure  "  was  "  an  omer^* 
which  was  considered  an  abundance 
for  one  man  for  a  day.  There  was 
therefore  a  large  supply  provided  for 
the  guests. 

7.  Ran  unto  the  herd.  The  herd 
of  the  Orientals  was  a  dependence 
for  any  such  special  occasion.  Flesh 
meat  was  holiday  fare,  except  for  the 
rich.  (1  Kings  4  :  23  ;  Neh.  5  :  18.) 
The  Patriarch  himself,  in  true  Ejist- 
ern  style,  runs  to  his  own  herd, 
and  brings  the  calf,  which  was  a  spe- 
cial luxury.  "  The  fatted  calf"  was 
the  choicest  provision  for  a  feast. 
(Luke  15 :  23.)  Here  the  term  calf 
is  in  the  Heb.  the  son  of  a  lull. 
1  Tender  and  good.  In  best  condition 
for  killing.  It  was  not  the  busi- 
ness of  the  patriarch  to  kill  and  cook 
the  animal,  but  he  handed  it  over  to 
a  young  man,  (Heb.  the  young  mauj) 


10  GENESIS.  [B.  C.  1994. 

and  good,  and  gave  it  unto  a  young  man ;  and  he  hasted  to  dress 
it. 

8  And  ^  he  took  butter,  and  milk,  and  the  calf  which  he  had 
dressed,  and  set  it  before  them  j  and  he  stood  by  them  under  the 
tree,  and  they  did  eat. 

9  IF  And  they  said  unto  him.  Where  is  Sarah  thy  wife  ?  And 
he  said,  Behold,  '  in  the  tent. 

h  ch.  19  :  3.     i  ch.  24  :  07. 


the  servant.  (See  ch.  14 :  24.) 
%  And  he  hasted  to  dress  it.  Heb. — 
to  do  it — to  prepare  it  by  dressing 
and  cooking. 

8.  He — Abraham  attended  upon 
his  guests.  Note. — God  is  the  guest 
of  Abraham  here.  Abraham  is  His 
guest  now  and  forever.  (Matt.  8 :  11.) 
Butter.  This  is  commonly  clotted 
cream.  The  milk  is  chiefly  that  of 
the  goat,  which  is  very  rich,  and 
sweet,  rather  sickening  to  an  un- 
practiced  taste.  This  kind  of  milk 
we  found  abundant  in  Palestine,  and 
no  other.  And  the  use  of  it  for 
some  months  in  tea,  led  us  to  dis- 
pense with  milk  altogether  in  this 
way,  since  that  time.  The  milk  of 
the  camel  is  also  used  by  the  Arabs. 
That  which  Jael  gave  to  Sisera  has 
been  thought  to  be  camel's  milk,  as 
it  became  somewhat  intoxicating 
when  stale,  and  may  have  produced 
upon  him  a  stupefying  effect.  (Judg. 
4:  19.)  ^  He  stood  by  them.  The 
pronoun  is  emphatic,  in  the  Hebrew. 
He  (Abraham)  was  standing — stood 
hy  them — expressive  of  his  venera- 
tion for  the  distinguished  visitants, 
perhaps  also  in  the  attitude  of  serv- 
ing, which  is  rather  "  stood  before.'" 
^  And  they  did  eat.  The  Vulg.  joins 
this  clause  to  the  next  verse.  "  And 
when  they  had  eaten,  they  said  to 
him."  "This"  (says  Garidlish)  "is a 
singular  instance  of  condescension — 
'he  only  recorded  instance  of  the 
kind,  before  the  Incarnation.  On 
other  occasions,  this  same  illustrious 
Being  appeared  to  the  fathers  and 
conversed  with  them.     But  in  those 


cases  he  turned  the  offered  banquet 
into  a  sacrifice  in  the  smoke  of  which 
he  ascended  heavenward.  (Judg. 
6:  18-24;  13:  15-21.)  But  here 
he  personally  accepts  the  patriarch's 
hospitality  and  partakes  of  his  fare — 
a  greater  miracle  still  than  the  other 
— implying  more  intimate  and  gra- 
cious friendship  and  more  unreserved 
familiarity.  He  sits  under  his  tree 
and  shares  his  common  meal." — ii. 
p.  34.  This  record  is  referred  to  in 
the  New  Testament  as  encouraging 
the  kindest  hospitality  to  strangers, 
seeing  that  Abraham,  in  his  pious 
courtesy  to  these  travellers,  found 
one  of  them  to  be  the  Angel  of  the 
Covenant — the  Blessed  Lord  Jesus 
Christ.  "  Be  not  forgetful  to  enter- 
tain strangers ;  for  thereby  some 
have  entertained  angels  unaAvares." 
— Heb.  13:  2.  Kwtz  remarks  that 
this  condescending  act  of  Christ  is  to 
be  understood  as  ty])ical  of  Him  who 
dwelt  among  us,  (John  1  :  14,)  and 
was  found  in  manner  as  a  man,  (Phil. 
2 : "  T.)  As  they  took  upon  them- 
selves a  human  body  they  could  also 
eat ;  as  in  Luke  24 :  41. 

9.  The  object  of  the  visit  was  now 
made  to  appear.  ^  And  they  said, 
etc.  It  is  now  the  question,  not  of 
the  chief  personage,  but  of  the  group 
of  guests — a  question  which,  in  the 
East,  from  a  stranger,  would  be  re- 
garded as  impertinent  if  iK)t  insult- 
ing, in  our  time ;  but  in  that  day 
there  was  altogether  more  of  digni- 
fied freedom  and  ease  among  the 
women,  and  such  an  inquiry  would 
not  be  so  regarded.     Abrahiuu  must 


B.  C.  1994.] 


CHAPTER  XVIII. 


11 


10  And  lie  said,  I  ^  will  certainly  return  unto  thee  ^  according  to 
the  time  of  life;  and  lo,  ™  Sarah  thy  wife  shall  have  a  son.  And 
Sarah  heard  it  in  the  tent-door,  which  ^cas  behind  him. 

11  Now  °  Abraham  and  Sarah  luere  old  and  well  stricken  in 
age ;  ajid  it  ceased  to  be  with  Sarah  °  after  the  manner  of  women. 

12  Therefore  Sarah  ^  laughed  within  herself,  saying,  *i  After  I  am 
waxed  old  shall  I  have  pleasure,  my  ^ lord  being  old  also? 

13  And  the  Lord  said  uiito  Abraham,  Wherefore  did  Sarah 

kver.  14.    12  Kings  4:  16.    m  ch.  17  :  19,  21,  and  21 :  2  ;  Rom.  9  :  9.    n  ch.  17  :  17  ;  Rom. 
4 :  19  ;  Heb.  11 :  11,  12, 19.    o  ch.  31 :  35 ;  p.  ch.  17  :  17.    q  Luke  1 :  18.    r  1  Pet.  3  ;  6. 


have  been  greatly  surprised  at  this 
mention  of  his  wife's  name,  with  an 
inquiry  after  her,  if  he  had  not  al- 
ready recognized  the  Angel  of  the 
Covenant  as  one  of  the  strangers. 
Sarah  was  inside  of  the  tent,  but 
near  the  entrance  or  doorway  where 
she  could  hear. 

10.  And  he  said.  The  chief  per- 
sonage now  speaks.  The  same  who 
had  already  promised  to  Abraham, 
now  repeats  the  covenant-promise 
for  the  benefit  of  Sarah.  The  Di- 
vine speaker  knew  Sarah  to  be 
within  hearing.  ^  I  luill  cerlcdnly 
return  unto  thee.  The  return  is 
plainly  to  be  in  the  way  of  fulfilling 
the  promise,  as  stated  in  the  last 
clause.  Heb. — Returning  I  will  re- 
turn to  thee.  ^  According  to  the 
time  of  life.  Onk. — According  to  the 
time  when  ye  shall  be  alive.  Knobel, 
Gesenius,  etc. — The  next  spring. 
De  Wette  and  Jewish  Com. — About 
this  time  next  year.  Benisch  Fam. 
Bible — At  the  time  that  liveth. 
Persian — According  to  the  time  of 
the  birth.  Literally  —  According  to 
the  living  time — the  time  of  birth. 
See  vs.  14.  (As  privately  known  to 
the  Covenant  Angel)  "  At  the  time 
appointed,"  etc.  This  promise  must 
have  fully  revealed  the  speaker  as 
the  Great  Promiser.  The  event 
made  good  the  promise.  "  The  Lord 
visited  Sarah  as  he  said,"  for  Sarah 
conceived  and  bare  Abraham  a  son 
in  his  old  age,  at  the  set  time  of 
which  God  had  spoken  to  him.     Ch 


21  :  1,  2.  t  And  Sarah  heard.  Heb. 
— In  the  entrance  of  the  tent,  and 
it  was  behind  him.  This  last  clause 
indicates  that  Sarah  standing  in  or 
near  the  doorway  of  the  tent,  was 
behind  the  speaker,  and  could  not 
have  been  observed  by  him.  His 
knowledge  of  her  laughing,  therefore, 
would  tend  to  disclose  His  Divinity. 
The  separate  apartment  in  the  tent 
for  the  females  (in  the  rear)  as  in  the 
modern  harem,  was  not  the  custom 
of  that  day. 

11.  We?^e  old.  Heb. — Old,  coming 
{advancing)  in  days.  It  had  ceased 
to  be  icith  Sarah  the  way  according  to 
women.  This  is  stated  distinctly  so 
as  to  call  attention  to  the  miracle. 

12.  Laughed.  On  this  account 
Sarah  treated  the  announcement 
with  a  mirthful  incredulity.  Yet  she 
laughed  not  aloud,  but  secretly — 
ivitMn  herself— diVidi  not  in  a  way  to 
put  open  contempt  upon  the  state- 
ment. Abraham  had  laughed  for 
joy ;  but  Sarah's  laugh  is  that  of  un- 
belief, making  light  of  it.  She  ex- 
presses the  ground  of  her  incredulity. 
It  was  not  that  she  despised  the 
promise,  but  that  she  treated  it  as  im- 
possible. 1  My  lord.  This  word  is 
not  the  same  as  in  vs.  3,  but  diiferent 
in  the  pointing.  This  is  simply  the 
title  of  honor  which  Sarah  applies 
to  her  husband,  "  calling  him  lord," 
and  this  is  referred  to  in  the  New 
Testament  as  an  example  to  married 
women.    (1  Peter  3  :  6.) 

13.  The  narrative  here  discloses 


k 


12 


GENESIS.  [B.  C.  1994. 

Shall  I   of  a  surety  bear  a  child,   which    am 


laugh,    saying, 
old? 

14  ^  Is  any  thing  too  hard  for  the  Lord  ?  *  At  the  time  appointed 
I  will  return  unto  thee,  according  to  the  time  of  life,  and  Sarah 
shall  have  a  son. 

15  Then  Sarah  denied,  saying,  I  laughed  not ;  for  she  was  afraid. 
And  he  said,  Nay ;  but  thou  didst  laugh. 

16  IF  And  the  men  rose  up  from  thence,  and  looked  toward  Sod- 
om :  and  Abraham  went  with  them  "  to  bring  them  on  the  way. 


s  Jer.  32 :  17 ;  Zech.  8:6;  Matt.  3 :  9,  and  19 
2  Kings  4  :  16.    u  Rom.  15  :  24 ;  3  John  6. 


Luke  1 :  37.    t  ch.  17 :  21 ;  ver.  10  ; 


the  person  of  the  chief  speaker  as 
"  Jehovah — the  Lord  " — who  had  ap- 
peared to  Abraham,  (vs.  1.)  This 
has  not  before  been  mentioned  (vs. 
10.)  ^  Wherefore.  He  now  chal- 
lenges Abraham  in  regard  to  Sarah's 
laughing,  knowing  as  well  that  she 
would  hear  this  as  that  she  laughed 
within  herself  "  It  was  an  aggra- 
vated offence,  (Acts  5  : 4)  and  noth- 
ing but  grace  saved  her,  (Rom.  9  : 
18.)" — Jamieson. 

14.  Heb. — Is  any  word  (thing)  diffi- 
cult from  Jehovah  (that  is,  as  com- 
pared with  Him)  too  hard  for  Jehovah  ? 
This  omnipotence  of  God  is  lost  sight 
of  by  unbelief.  ^  At  the  time  ap- 
pointed. The  promise  that  is  doubted 
is  renewed  with  additional  force.  The 
term  is  the  same  as  in  ch.  21:2,  where 
the  fulfilment  is  noted  accordingly. 

15.  Denied.  Sarah,  thus  directly 
challenged,  was  overcome  so  far  as 
to  deny  the  act  of  laughing.  It  is 
ascribed  to  her  terror  that  she  so  far  ! 
denied  the  truth.  But  the  language  in  i 
vs.  1 2  indicates  the  probable  ground  of ; 
her  denial.  She  had  "  laughed  within 
herself" — only  indulged  the  feeling 
inwardly,  making  light  of  the  Divine 
promise — "  saying"  etc., — laughing 
in  her  words,  and  treating  with  levity 
the  words  of  God.  She  replied,  "  / 
laughed  not"  and  probably  she  did 
not  openly  and  outright  laugh;  but 
instead  of  frankly  acknowledging 
what  was  charged  as  to  the  fact  she 


resorted  to  this  evasion.  She  is 
commended  as  "  doing  well "  in  ref- 
erence to  her  "  matronly  simplicity 
and  subjection ; "  but  she  is  not  to 
be  exculpated  for  any  departure 
from  the  simple  truth.  Peter  de- 
clares thiat  Christian  women  are  the 
daughters  of  Sarah  so  long  as  they  do 
well,  and  "  are  not  afraid  icith  any 
amazement."  ^  For  she  was  afraid. 
It  was  this  sudden  fear  which  tempted 
her  to  dissemble. 

16.  This  part  of  the  celestial  mis- 
sion having  now  been  accomplished, 
to  assure  Sarah  and  remove  her 
doubts  as  a  party  in  the  covenant 
fulfilment,  the  step  is  now  to  be  taken 
against  the  uncovenanted  wicked. 
These  are  only  the  right  and  left- 
hand  movements.  The  records  are 
in  their  proper  antithesis,  as  setting 
forth  the  Divine  character  and  coun- 
sel. The  right  and  left  hand  of  the 
Judge  are  for  the  opposite  parties. 
Life  eternal  is  for  the  one  and  ever- 
lasting punishment  for  the  other 
(Matt.  25  :  46).  f  The  men.  The 
human  manner  of  the  interview  is 
stiU  kept  up.  They  "  rose  up  from 
thence  and  looked  forth  towards  (to 
the  face  of)  Sodom"  set  their  faces 
towards  Sodom,  Luke  9  :  53.  And 
Abraham  was  walking  with  them  to 
send  them  forward.  This  was  also 
Oriental  courtesy.  See  3  Jno.  6 ; 
Acts  20  :  38  5  Rom.  15  :'24;  1  Cor 
16  :  11 


B.  C.  1994.] 


CHAPTER  XVm. 


IS 


17  And  the  Lord  said,  ^  Shall  I  hide  from  Abraham  that  thing 
which  I  do ; 

18  Seeing  that  Abraham  shall  surely  become  a  great  and 
mighty  nation,  and  all  the  nations  of  the  earth  shall  be  ^  blessed 
in  him  ? 

19  For  I  know  him,  ^  that  he  will  command  his  children  and 

wPs.2o:  14;  Amos  3:7;  John  15  ;  15.    x  ch.  12:  3,uiid22:  18;   Acts  3:  25;  Gal.  3:  8. 
y  Deut.  4  :  9,  10,  and  6  :  7  ;  Josh.  24  :  15  ;  Eph.  6  :  4. 


17.  And  Jehovah  said.  Abraham 
wasjust  now  solemnly  recognized  as  a 
party  to  the  covenant  which  gave  to 
him  the  ownership  of  the  land.  The 
Covenant  Angel  recognizes  now  with 
Himself  the  fitness  of  reveaHng  to 
Abraham  His  purposes  of  wrath  upon 
the  wicked  cities  of  the  plain.  The 
name  of ''  Jehovah  "  {Lord)  is  used, 
often,  as  quite  the  same  with  "  Angel 
of  Jehovah,"  (Angel  of  the  Lord.)  See 
ch.  16  :  7,  11,  13;  18  :  14,  17;  19  : 
24;  21  :  17,  18;  22  :  11,  13,  14; 
31  :  11,  13  ;  32  :  2.5-30.  Ex.  3  : 
2,  4,  6,  14-16  ;  23  :  20-23  ;  32  :  34. 
Josh.  5  :  14;  6  :  2.  Judg.  6  :  11, 
14,  15,  18,  22;  13  :  3,  6,  21,  22. 
The  Angel  of  the  Lord  is  therefore 
the  God-man  jNIediator,  who,  even 
before  He  became  man  in  the  person 
of  Jesus,  was  in  all  ages  the  light  of 
the  world,  and  to  whom  especially  the 
whole  direction  of  the  visible  theoc- 
racy belonged."  (See  Heng.  Christ, 
vol.  i.)  ^  Shall  I  hide.  Heb. — Am 
I  hiding  (emphatic.  I — covering) 
from  Abraham  what  1  am  doing  1 
This  inquiry  may  have  been  ad- 
dressed to  the  attendant  angels. 
The  reasons  against  this  hiding  are 
intimated. 

18.  Seeing  that^  etc.  Abraham  had 
already  been  assured  in  the  cove- 
nant that  he  should  surely  become  a 
nation  great  and  mighty  and  that  all 
the  nations  of  the  earth  should  be 
blessed  in  him.  These  are  God's  pur- 
poses of  grace.  (1.)  Jehovah  will 
now  vindicate  Himself  to  the  patri- 
arch in  regard  to  His  judgment  upon 
the  wicked.     He  will   therefore  re- 

2 


veal  His  purpose  of  wrath,  and  allow 
Abraham  to  plead  for  lenity,  and  will 
show  the  lenity  until  Abraham  ceases 
■  to  plead,  and  thus  in  efiect  concedes 
I  the  equity  of  God's  wrathful  visita- 
tion upon  a  cit}'  where  there  are  not 
i  even   ten  righteous.     (2.)  This   dis- 
I  closure  was  due  to  Abraham,  since 
i  his   covenant   obligations  would   be 
j  increased  thereby.     He   would  find 
;  herein  only  the  greater  incentive  to 
I  fidelity    in   his    household,   through 
I  whom  aU  the  families  of  the  earth 
were  to  be  blessed.     Deut.  29  :  13  ; 
I  Isa.  1  :  9,  10.    (See  Kurtz,  Old.  Cov. 
vol.   i.)    p.  242.     ^  All  the  nations. 
0"^?^)  This  is  the  covenant  promise 
which  assures  Abraham  that  he  shall 
be  the  channel  for  the  conveyance 
of  spiritual  blessings  to  all  nations  of 
the  earth.     This  could  not  refer  to 
mere   temporal  blessings,    as   Abra- 
ham  must  plainly   see,   since   some 
nations  were  to  be  subjugated  and 
exterminated  by  him.    Through  him, 
as  the  father  of  the  promised  seed, 
the   covenant  blessings  were  to  be 
extended  to  all  nations.     Here  was 
the  advertisement  of  God's  plan  for 
a    world-wide   church   of  Jew   and 
Gentile.     (See  ch.  12:  3;  and  22: 
18.) 

19.  For.  God's  plan  includes 
Abraham's  fidehty  to  the  covenant, 
and  as  it  is  a  household  covenant 
embracing  his  seed  after  him,  so  it 
binds  him  to  be  a  faithful  father  and 
householder.  This  is  the  process  by 
which  God  will  accomplish  his  plan 
of  grace,  and  the  means  are  secured 
as  well  as  the  end.     Family  religion 


14 


GENESIS. 


[B.C.  1994. 


his  household  after  him,  and  they  shall  keep  the  way  of  the  Lord, 

to  do  justice  and  judgment ;  that  the  Lord  may  bring  upon  Abra^ 
ham  that  which  he  hath  slacken  of  him. 

20  And  the  Lord  said,  Because  ^the  cry  of  Sodom  and  Gomor 
rah  is  great,  and  because  their  sin  is  very  grievous. 


z  ch. 4 :  10,  and 


13  ;  Jam.  5 :  4. 


IS  God's  method  for  propagating  His 
church.  He  therefore  makes  the 
covenant  and  its  seals  of  a  house- 
hold nature  —  and  thus  the  church 
has  always  been  extended  by  means 
of  a  pious  posterity.  ^  /  know  Mm 
that  {'^12^)  The  Heb.  conjunctive 
is  here  in  the  sense  of  Iva-telic.  1 
know  him  (or  have  knoivn  him)  as  to 
this,  to  this  end  —  that.  These  can- 
not be  regarded  as  conditions,  so 
much  as  means  all  included  in  God's 
plan.  Yet  Abraham  is  to  become 
such  a  universal  blessing  by  exercis- 
ing fidelity  in  his  household.  *i\  Com- 
mand. This  would  lead  him  to  ex- 
ercise a  lawful  parental  authority  for 
controlling  his  house  in  the  service 
of  God.  Eli's  sin  was  that  "  his  sons 
made  themselves  vile,  and  he  re- 
strained them  not."  (1  Sam.  3  :  13). 
No  harsh  and  austere  enforcement  is 
here  contemplated,  but  the  law  of 
the  house  is  to  be  religious ;  not 
leaving  the  children  to  the  false 
principle  of  making  their  own  choice 
or  of  doing  as  they  please  in  relig- 
ious things.  ^  Household.  The  de- 
pendants of  a  house  ought  to  be  un- 
der the  religious  rule  oit"  the  family, 
and  to  enjoy  its  religious  privileges 
of  instruction  and  Avorship.  ^  And 
they  shall  keep.  This  is  the  close 
connection  —  the  order  of  things  — 
the  interdependence  of  the  means 
and  the  ends.  The  series  of  agen- 
cies which  should  secure  the  decreed 
result  are  all  provided  for  in  God's 
covenant  of  grace.  (1.)  God  prom- 
ises to  bless  the  parental  faithfulness 
to  the  salvation  of  the  household. 
(2.)  The  children  of  the  church 
are  claimed  as  God's,  and  they  have 


special  promises  and  provisions,  and 
it  should  be  expected  that  they  will 
grow  up  under  the  pious  instruction 
and  example  of  the  parents,  as  wil- 
lows by  the  water-courses.  (Isa.  44 : 4.) 
God  promises  to  pour  out  His  Spirit 
upon  such  well  kept  families  as  rain 
upon  flower-gardens.  ^  To  do  just- 
ice, etc.  His  household  should  be 
trained  so  as  to  avoid  the  doom  of 
the  guilty  cities — and  so  as  to  make 
Abraham,  through  his  descendants, 
a  blessing  to  all  mankind.  %  That 
the  Lord  may  hring.  This  condition  of 
things — the  household  piety,  will 
fully  vindicate  the  distinction  which 
God  will  make  between  Abraham's 
family  and  posterity,  and  those  of 
the  wicked  population  of  Sodom. 
And  it  is  here  stated,  as  if  this  do- 
mestic fidelity  and  piety  were  a  con- 
dition of  things  indispensable  to  the 
execution  of  God's  gracious  plan. 
(1.)  "  The  secret  of  the  Lord  is  with 
them  that  fear  Him,  and  He  will 
show  them  His  covenant."  Fs.  25  : 
11.  (2.)  God  dispenses  His  cove- 
nant blessings  in  the  line  of  the  cov- 
enant seed.  (3.)  How  precious  is 
this  heritage  for  our  children.  (4.) 
How  cruel  is  the  parental  impeni- 
tence which  neglects  so  great  salva- 
tion for  the  household.  (5.)  Faith- 
ful parents  may  hope  even  against 
hope  for  the  covenant  blessing  on 
their  children  —  for  our  trust  is  not 
in  them  but  in  God. 

20.  And  —  Jehovah  said,  etc 
The  Covenant  Angel  proceeds  now  to 
unfold  to  Abraham  his  intent.  ^  The 
cry.  (vs.  13.)  The  sins  are  so  open 
and  outright  that  they  seem  to  have 
a  voice  like  Cain's,  Ch.  4  ;    10, — like 


B.C.  1994.] 


CHAPTER   XVIIL 


15 


21  *  I  will  go  down  now,  and  see  whether  they  have  done  alto- 
gether according  to  the  cry  of  it,  which  is  come  unto  me ;  and  if 
not,  ^  I  will  know. 

22  And  the  men  turned  their  faces  fi-om  thence,  *^  and  went 
toward  Sodom ;  but  Abraham  ^  stood  yet  before  the  Lord. 

23  IF  And  Abraham  ®  drew  near,  and  said,  ^  Wilt  thou  also  de- 
stroy the  righteous  with  the  wicked  ? 

a  ch.  11 :  5.    b  Deut.  8  : 2,  and  13  :  3 ;  Josh.  22  :  22  ;  Luke  16  :  15  ;  2  Cor.  11 :  11.    e  ch. 
19 :  1.    d  Ter.  1.    e  Heb.  10  :  22.    f  Numb.  16  :  22  :  2  Sam.  24  :  17 


that  of  the  oppressed  reapers,  James 
5  :  4.  The  cry  was  the  load  call  for 
punishment.  Some  sins  are  more 
heinous  than  others,  and  such  as 
strike  at  the  very  foundations  of 
social  order  and  purity  and  safety 
make  a  strong  appeal  to  God  for 
vengeance.  They  are  "  open  before- 
hand going  before  to  judoinent." 
The  cry  of  Sodom  and  Gomorrah 
because  it  is  great,  and  their  sin  be- 
r;ause  it  is  grievous  exceedingly. 

21.  1  will  go  doion.  Here  the  pur- 
pose of  the  Covenant  Angel  is  stated 
to  go  down  to  Sodom  and  inquire  in- 
to the  facts.  It  is  a  descent  to  the 
plain  of  the  Dead  Sea.  This  is 
speaking  of  God  after  the  manner 
of  men ;  but  Jehovah  was  here  in  the 
garb  of  a  man,  and  the  language  is 
therefore  appropriate.  (See  vs.  16.) 
It  impUes  simply  that  He  was  intent 
on  just  judgment — not  swift  but 
slow  to  anger,  and  only  visiting  in- 
iquity when  it  was  fully  proven. 
He  went  down.  (See  vs.  35.) 
^  Whether  they  have  done  altogether. 
Heb. —  Whether  they  have  made  com- 
pleteness —  made  a  finish  (of  their 
sins)  —  filled  the  measure.  "  Sin 
when  it  is  finished  bringeth  forth 
death."  (Jas.  1  :  15.)  ^  1  will 
know.  Onk. — "  But  if  they  repent  I 
will  not  take  vengeance."  Sam. 
Vers, — "  I  will  repay."  Greek.  Yulg. 
Germ. — Or  if  not,  that  I  may  know. 
There  is  strict  justice  in  all  God's 
j  udgments.  None  are  punished  with- 
out ample  cause. 


22.  The  men.  It  is  plain  from  ch. 
19:1,  that  here  the  two  men  who  at- 
tended upon  the  Covenant  Angel, 
proceeded  towards  Sodom  whilst 
Abraham  detained  this  chief  person- 
age, the  Lord  (Jehovah)  by  his  in- 
tercession for  the  doomed  cities. 
\  Stood  yet.  Heb.  and  Gr.— Was 
standing  yet.  Onk. — Stood  in  prayer 
before  the  Lord.  From  vs.  16  it  would 
seem  that  they  had  risen  to  go,  and 
had  started,  and  Abraham  with  them, 
when  the  Lord  raised  the  question  in 
vs.  17. 

23.  Abraham  here  employs  the 
language  of  a  free-born  son  with  his 
heavenly  Father.  ^  Dreto  near. 
He  "came  boldly  "—Heh,  10:  22. 
^  Wilt  thou  also.  Here  the  appeal 
is  made  simply  to  the  Divine  justice 
— on  the  principle  of  the  Divine  ad- 
ministration well  established  and 
known.  It  is  not  a  personal  plea  for 
Lot — nor  is  it  an  appeal  to  the  Di- 
vine grace  here  so  much  as  in  vs.  24. 
Here  he  appeals  to  the  Divine  sov- 
ereignty, that  will  execute  justice  in 
the  earth,  (vs.  25.)  God  surely  will 
make  distinction  between  the  right- 
eous and  the  wicked.  (Ps.  5  ;  Mai.  3.) 
\  The  righteous,  etc.  Heb.— -^  right- 
eous man  v)ith  a  wicked  one.  See 
Numb.  16:  19-22;  Ps.  11:  4-7. 
Judgments  do  often  come  upon  a 
whole  community  for  the  sins  of  a 
portion,  because  the  separation  can- 
not always  be  made  here,  and  the 
final  adjustment  remaius  for  i\iQ great 
day  of  account. 


16 


GENESIS. 


[B.  C.  1994. 


24  ^  Peradventure  tliere  be  fifty  righteous  within  the  city :  wilt 
thou  also  destroy  and  not  spare  the  place  for  the  fifty  righteous 
that  are,  therein  ? 

25  That  he  far  from  thee  to  do  after  this  manner,  to  slay  the 
righteous  with  the  wicked;  and  ^that  the  righteous  should  be 
as  the  wicked,  that  be  far  from  thee  :  '  Shall  not  the  Judge  of  all 
the  earth  do  right  ? 

26  And  the  Lord  said,  ^If  I  find  in  Sodom  fifty  righteous 
within  the  city,  then  I  will  spare  all  the  place  for  their  sakes. 

27  And  Abraham  answered  and  said,  ^Behold  now,  I  have  taken 
upon  me  to  speak  unto  the  Lord,  which  am  °'  hut  dust  and  ashes : 

28  Peradventure   there   shall   lack  five  of  the  fifty  righteous: 

g  Jer.  5:1.  h  Job  8  :  20  ;  Isai.  3  :  10, 11.  i  Job  8 ;  8,  and  34  :  17  :  Ps.  58  :  11,  and  94  :  2  ; 
Rom.  3:6.  k  Jer.  5:1;  Ezek.  22 :  30.  1  Luke  18 : 1.  m  ch.  3 :  19  ;  Job  4 :  19  ;  Eccles.  12  : 
7;  1  Cor.  15:  47,  48  ;  2  Cor.  5  :  1. 

24.  The  appeal  is  now  that  the 
wicked  city  may  be  spared  on  ac- 
count of  the  righteous  few.  ^  F'^f^lj' 
(7od  often  spares  a  community  for 
tlie  sake  of  a  few  good  men  in  it. 
And  here  the  principle  is  conceded  by 
the  Lord.  At  first  the  suppliant  pa- 
triarch names  jifiy  as  the  number 
who  may  save  Sodom  from  destruc- 
tion. He  could  hope  there  might  be 
found  so  many  as  this.  He  does  not 
now  merely  deprecate  the  destruction 
of  the  righteous,  as  though  he  were 
indifferent  to  the  doom  of  the  uncon- 
verted. Nay,  but  he  pleads  for 
them.  It  is  sad  enough  that  God's 
judgments,  war,  pestilence,  famine, 
should  sweep  away  the  righteous 
as  they  are  mixed  in  communities 
with  the  wicked.  But  alas  for  the 
souls  of  the  sinners  who  must  perish 
eternally  !  Abraham  therefore  pleads 
that  tlie  place — wicked  as  it  is — 
even  guilty  Sodom — may  be  spared 
for  the  sake  of  fifty  righteous  who 
may  peradventure  be  found  there. 
God's  moral  government  in  the  world 
proceeds  upon  this  plan  of  preserv- 
ing the  earth  for  the  sake  of  the 
church  that  is  in  it.  ^  S^pare.  Heb. 
fc^-j:;5  means  to  take  away  or  hear 
(sin)  and  so,  forbear^  spare  or  forgive. 

25.  TAai  6e/ar,  etc.  Heb.  ^i  nbbn 


!  shocking  (abominable)  to  thee,  from 
I  doing,  etc.     Gr.  ixrjdaficig^  hy  no  means. 
i  This   is   the   language    not  of  com- 
j  plaint,    nor    of     indignant    remon- 
I  strance — nothing   of    this   sort — but 
of  tender  entreaty  and  of  loving  per- 
suasion.    "  I  know  you  will  not  do 
unjustly."     t  Shall  not.  Reb.— Shall 
the  Judge  of  all  the  earth  not  do  (right) 
judgment  ? 

26.  The  answer  here  given  by  the 
Lord  reveals  His  kind  readiness  to 
hear  and  answer  prayer.  Pie  grants 
the  full  measure  of  Abraham's  re- 
quest. This  readiness  is  the  patri- 
arch's encouragement  to  ask  more. 

27.  28.  He  advances  upon  the  for- 
mer petition  —  not  in  the  spirit  of 
dictation,  nor  of  rebellion  against 
God  ;  but  of  true  humiliation.  '•'■Dust 
and  ashes  "  is  all  that  he  claims  to  be. 
"  Dust  in  his  origin,  ashes  in  his  end." 
He  will  name  Jive  less  for  the  re- 
quisite number  ;  fearing  that  possibly 
the  salvation  might  fail  by  the  num- 
ber falling  short  of  fifty.  How  he 
puts  the  plea !  For  lack  of  five  ! 
Not  naming  forty-five,  but  making  it 
as  though  when  God  had  conceded 
so  much,  that  now  to  refuse  for  lack 
of  five,  would  be  quite  inconceivable. 
The  answer  is  equally  favorable. 

28.  He  ventures  now  to  name  an« 


B.  C.  1994.] 


CHAPTER  XVIII. 


wilt  thou  destroy  all  the  city  for  lack  of  five  ?     And  he  said,  If  I 
find  there  forty  and  five,  I  will  not  destroy  it. 

29  And  he  spake  unto  him  yet  again,  and  said,  Peradventure 
there  shall  be  forty  found  there.  And  he  said,  I  will  not  do  it  for 
forty's  sake. 

30  And  he  said  unto  him,  Oh,  let  not  the  Lord  be  angry,  and 
I  will  speak  :  Peradventure  there  shall  thirty  be  found  there.  And 
he  said,  I  will  not  do  it,  if  I  find  thirty  there. 

31  And  he  said,  Behold  now,  I  have  taken  upon  mg  to  speak 
unto  the  Lord  :  Peradventure  there  shall  be  twenty  found  there.. 
And  he  said,  I  will  not  destroy  it  for  twenty's  sake. 

32  And  he  said,  ^  Oh,  let  not  the  Lord  be  angry,  and  I  will 
speak  y^t  but  this  once :  Peradventure  ten  shall  be  found  there. 
^  And  he  said,  I  will  not  destroy  it  for  ten's  sake. 

33  And  the  Lord  went  his  way,  as  soon  as  he  had  left  com- 
muning with  Abraham  :  and  Abraham  returned  unto  his  place. 


n  Judg.  6 :  39. 


o  James  5 :  16. 


other  five  less,  and  gets  a  like  favor- 
able response. 

29.  Forty.  It  is  now  a  still  fur- 
ther advance  upon  the  Divine  com- 
passion. And  so  God's  grace  al- 
ready experienced  is  made  the  in- 
centive to  still  further  drafts  upon  it. 

30.  Now  the  sfep  is  still  a  bolder 
one.  He  now  ventures  upon  redu- 
cing the  number  by  ten  instead  of  by 
Jive^  and  he  begs  that  this  repeated 
and  enlarged  petition  may  not  pro- 
voke the  Lord  to  anger. 

31.  He  now  again  advances  by 
ten.,  and  pleads  for  twenty's  sake. 

32.  Yet  hut  this  once.  Heb. — Only 
tliis  (one)  time  {more).  (Ex.  10:17.) 
He  makes  another  and  final  advance 
in  his  plea.  It  is  now  for  ten's  sake. 
And  he  receives  the  same  prompt 
and  favoring  response.  Why  should 
not  the  successful  pleader — the 
friend  of  God,  Avho  had  not  yet  been 
at  all  denied — go  on  and  still  fur- 
ther plead  for  Jive's  sake  ?  He  is 
satisfied  to  rest  his  petition  there. 
He  is  satisfied  with  this  exhibition 
of  the  Divine  favor,  and  is  willing  to 
trust  the  result  with  God,  who  has 
clearly  shown  His  willingness  to  save, 

2* 


so  that  now   he  cannot  doubt  that 
j  Sodom  will  be  spared  if  it  be  possi- 
ble.    Peradventure,    also,   the   case 
may  be  such  as  to  forbid  the  Divine 
'  clemency  to  go  further.     (See^Ezek. 
I  14  :  14  ;   Jer.  15  :  1.)     He  will  not 
I  press  God  to  a  denial,  nor  limit  His 
sovereignty,  nor  press  him   thus  to 
I  the  smallest  figure.     Here    he    can 
j  rest   the   cause    and    trust.      "  This 
seemingly   commercial   kind  of  en- 
treaty," says  Delitzsch, "  is  the  essence 
of  true  prayer.     It  is  the  shameless- 
ness  of  faith,  which  bridges  over  the 
infinite  distance  of  the  creature  from 
the  Creator,  and  appeals  with  impor- 
tunity to  the  heart  of  God,  not  ceas- 
ing  till   the  point   is  gained."     Yet 
we  may  go  beyond  all  proper  bound 
to   require  a  positive   limitation    of 
God's  freedom,  or   to   demand  that 
He  commit  Himself  to  the  smallest 
possible  figure  in  such  cases,  as  if  we 
could  not  rest  the  Issue  In  His  hands 
even  for  the  last  fraction,  but  must 
bind  him  to  us  else  we  cannot  rest. 

33.  Went  his  way.  As  He  had 
declared  (vs.  21)  to  go  down  to 
Sodom  as  one  of  the  three  who 
had  come  to    Abraham.     (1.)  God 


18 


GENESIS. 
CHAPTER    XIX. 


[B.  C.  1994. 


AND  there  "•  came  two  angels  to  Sodom  at  even ;  and  Lot  sat  in 
the  gate  of  Sodom ;  and  ^  Lot  seeing  them,  rose  up  to  meet 
them ;  and  bowed  himself  with  his  face  toward  the  ground  ; 


a  ch.  18  :  22. 


b  ch.  18:  1,  &c. 


granted  Abraham's  prayer  so  far  as 
he  ventured  to  extend  it.  All  the 
way  from  fifty  to  ten  He  answered, 
"  Yes  ;  I  will  spare  for  the  number 
that  you  name."  We  know  not  what 
would  have  been  the  answer  had  he 
gone  further.  lie  may  have  had 
some  intimation  that  he  should  pro- 
ceed no  further  (Jer.  7:16;  11:14), 
or  by  the  Covenant  Angel  going  His 
way.  But  (1.)  We  have  here  the 
highest  encouragement  for  interces- 
sory prayer, — to  plead  with  God 
for  wicked  men,  for  communities  and 
nations  that  are  far  gone  in  sin. 
Guilty  cities  and  nations  have  been 
spared  on  account  of  God's  people. 
(Matt.  5  :  13;  24  :  22  )  Abraham 
received  no  denial.  So  far  as  we 
can  see,  it  was  he  who  left  off 
and  not  God.  Yet  (2.)  We  are  to 
rest  humbly  and  trustfully  upon 
God's  good  pleasure  after  all  our 
prayer.  It  Avould  seem  that  there 
were  not  even  so  many  as  ten  right- 
eous in  Sodom.  Probably  there  was 
only  one,  and  he  might  justly  have 
been  left  to  perish.  (Eccl.  9  :  2.) 
And  yet  God  went  even  further  than 
His  promise,  and  saved  Lot's  family, 
which  contained  doubtless  all  the 
righteous  who  were  there.  Thus 
He  granted  Abraham's  prayer.  He 
would  not  destroy  the  righteous  with 
the  wicked.  (3.)  God  loves  to  be 
pleaded  with  and  importuned  in 
prayer.  (4.)  The  righteous  are  the 
salt  of  the  earth.  The  Avorld  is  pre- 
served in  being  for  the  church's 
sake.  The  history  of  the  world  is 
the  history  of  redemption.  (5.)  We 
have  still  higher  encouragement  to 
pray  and  plead  for  the  One  Kight- 


Eous'  sake, — Jesus.  Six  times  he, 
Abraham,  urged  his  prayer,  with  a 
steady  advance,  and  each  time  made 
God's  gracious  answer  the  encour- 
agement to  ask  yet  more.  And  there 
he  rested  in  a  serene,  Sabbatic  con- 
fidence in  God,  that  He  would  do 
all  things  right  and  well.  "  Not 
my  will  but  "thine  be  done."  (6.) 
What  a  blessing  to  have  the  prayers 
of  a  saint  for  us. 

CHAPTER  XIX. 

§  40.  The  two  Angels  appear  to 
Lot.  Destruction  of  Sodom 
Lot's  Flight  to  Zoar. 

Two  of  the  three  angelic  Beings 
arrived  at  Sodom  in  the  evening — 
the  Covenant  Angel  being  detained 
as  yet  with  Abraham.  They  were 
urged  by  Lot  to  accept  his  hospital- 
ity. The  vile  people  of  Sodom  de- 
manded the  strangers  to  be  given  up 
to  them  for  their  corrupt  indulgence. 
This  disclosed  the  base  immorality 
of  the  place,  and  the  angels  struck 
them  with  blindness ;  and  then  an- 
nounced to  Lot  the  destruction  to 
which  Sodom  was  doomed,  and 
urged  him  and  his  family  to  leave 
the  city.  The  ruin  came.  Lot  es- 
caped with  his  wife  and  two  daugh- 
ters ;   but   his   wife    disobeying    the 

'  command,  and  looking  back,  waa 
turned  into  a  pillar  of  salt,  and  the 

1  daughters  were  guilty  of  gross  cor- 
ruption, wdiich  showed  the  bad  influ- 
ence of  the  society  of  Sodom. 

j  1.  7  wo  angels.  Heb. —  Two  of  the 
angels.      The    third   of   these   three 

'  who  had  appeared  to    Abraham   in 


B.  C.  1994.] 


CHAPTER  XIX. 


19 


2  And  he  said,  Behold  now,  my  lords,  °  turn  in,  I  pray  you,  into 
your  servant's  house,  and  tarry  all  night,  and  *^  wash  your  feet,  and 
ye  shall  rise  up  early,  and  go  on  your  ways.  And  they  said, 
*  Nay ;  hut  we  will  ahide  in  the  street  all  night. 

3  And  he  pressed  upon  them  greatly ;  and  they  turned  in  unto 


c  Heb.  13 :  2.    d  ch.  18 :  4.    e  Luke  24  :  28. 


angelic  form  was  held  by  him  in  his 
pleadings  for  Sodom,  while  the  two 
went  forward.  (Ch.  18  :  22.  See  also 
ch.  18 :  33,  and  ch.  19  :  24.)  «[  Sat 
in  the  gate.  In  Oriental  cities  the 
gate^  that  is  the  open  space  around 
and  inside  the  city  gate,  was  the 
place  for  pnVjlic  gatherings,  for  the 
market,  and  for  the  judges  to  sit  in 
court.  Job  27  :  7-12.  This  phrase, 
therefore,  may  mean  that  Lot  was 
sitting  as  a  magistrate,  though  from 
vs.  9,  as  Bush  remarks,  it  would 
seem  that  Lot  was  "  too  good  a  man 
to  have  been  a  popular  magistrate." 
This  notice  in  vs.  9  means,  he  con- 
tinualbj  acteth  the  Judge,  and  may 
refer  to  the  fact  of  his  frequent  re- 
proof of  them  which  had  become  so 
unpopular.  (See  Notes.^  At  least 
it  was  the  place  for  public  resort,  for 
news  and  business.  (See  ch.  34  :  20  ; 
Deut.  21  :  19  ;  22  :  15.)  We  can  see 
hoAV  Lot  came  to  be  there,  wliile  we 
know  that  God  arranges  all  events 
and  incidents  so  as  to  suit  His  pur- 
poses. ^  Rose  —  botced,  etc.  This 
IS  the  Oriental  custom  to  rise  in  the 
presence  of  superiors,  and  to  bow 
low  with  the  face  to  the  ground  in 
token  of  homage.  The  Heb.  term 
is  used  of  an  act  of  worship,  (ch. 
22 :  5  ;  1  Sam.  1  :  3,)  and  also  of  re- 
spectful salutation  paid  to  kings  and 
princes  and  also  to  equals.  (Ch. 
42:  G  ;  48:  12;  23:  7;  37:  7,  9  10.) 
The  salutation  is  that  of  falling  on 
the  knees,  and  touching  the  fore- 
head to  the  ground.  "  Lot  at  even, 
ere  he  retired  to  rest,  remained  on 
the  look-out  for  those  who  might  need 
his  hospitality.'* —  Candlish. 

2.  31y  lords.    This  is  in  the  plural, 


and  the  term  is  one  of  respect  and 
courtesy  such  as  is  addressed  to  men, 
(ch.  31  :  3.5.)  It  would  seem  that 
though  at  first  the  Covenant  Angel 
was  not  with  them  (vs.  13),  He  after- 
wards joined  them,  and  Lot  addresses 
Him  by  the  term  "  Lord  "  (Jehovah), 
as  the  Divine  Being — the  Angel  of 
the  Covenant  (vs.  18.)  ^  Turn  in. 
Turn  aside  to  the  house  of  your  ser- 
uarit  and  lodge,  (pass  the  night,)  etc. 
Lot  was  "  not  forgetful  to  entertain 
strangers,"  and  thus  he  "  entertained 
angels  unawares."  (Heb.  13:  2.) 
lu  the  East  at  present  travellers, 
if  they  have  no  tents,  often  pass 
the  night  with  the  sheikh  of  the  vil- 
lage ;  else  they  must  lodge  in  the 
open  air,  unless  there  be  a  khan  or 
caravanserai,  an  enclosure  with  shel- 
ter. This  we  have  tried,  with  little 
comfort.  ^  Wash  yqur  feet,  etc. 
These  hospitalities  are  similar  to 
those  shown  them  by  Abraham,  (ch. 
18  :  2,)  and  they  belong  to  Oriental 
customs  of  that  time  which  still  exist. 
^  On  your  ways — on  your  way. 
He  promised  to  give  them  eveiy 
facility  for  journeying  on,  the  next 
day,  supposing  them  to  be  passing 
travellers.  ^  ^'Nay.  They  gracefully 
decHue  the  proffered  hospitality,  and 
propose  to  lodge  in  the  open  squaro 
at  the  gate.  The  Heb.  term  '^ri'] 
is  rendered  here,  street.  (But  see 
2  Chrou.  32  :  6,  comp.  Xeh.  8 
1,  3,  16.)  ^  We  icill  abide.  Heb.— 
,  Because  (or  but)  ice  u'ill  lodge  in  the 
'  open  square.  This  might  have 
seemed  to  them  the  better  "  as  they 
I  had  been  sent  to  inquire  into  the 
'  state  of  the  town." 
I      3.  He   j^ressed    upon    them.     He 


20 


GENESIS. 


[B.  C.  1994. 


him,  and  entered  into  his  house ;  ^  and  he  made  them  a  feast,  and 
did  bake  unleavened  bread,  and  they  did  eat. 

4  H  But  before  they  lay  down,  the  men  of  the  city,  even  the 
men  of  Sodom,  compassed  the  house  round,  both  old  and  young, 
all  the  i3eople  from  every  quarter : 

5  ^  And  they  called  unto  Lot,  and  said  unto  him,  Where  are  the 
men  which  came  in  to  thee  this  night  ?  ^  bring  them  out  unto  us, 
that  we  '  may  know  them. 

6  And  ^  Lot  went  out  at  the  door  unto  them,  and  shut  the  door 
after  him, 

7  And  said,  I  pray  you,  brethren,  do  not  so  wickedly. 

8  ^Behold,  now,  I  have  two  daughters  which  have  not  known 


f  ch.  18  :  8.    g  Tsai.  3:9     h  Judg.  19 :  22.    i  ch.  4  :  1 
tc  Judg.  39  :  23.    1  Judg.  19  :  24. 


Rom.  1 :    24  :   27 ;  Jude    7. 


urged  upon  them  exceedingly.  The 
same  phrase  is  found  in  vs.  9,  where 
it  is  well  rendered  "  They  jn^esfied 
sore  upon  the  man."  The  word  means 
originally,  to  beat — to  use  violence, 
and  thus  is  meant  to  be  expressed 
the  extreme  urgency.  ^  A  feast — 
tieb.  a  banquet.  It  was  a  refresh- 
ment, -whether  called  an  eating  or  a 
drinking.  In  Esther  5  :  6-7  it  is 
jendered  a  banquet  of  wine.  This 
was  Lot's  generous  entertainment — 
the  best  at  his  command,  doubtless. 

^  Unleavened  bread.  This  was 
baked  most  immediately  and  without 
the  preparation  required  for  fer- 
mented bread.  Observe. — It  would 
seem  from  vs.  8  that  they  were 
urged  to  sojourn  with  Lot,  for  fear 
of  the  mad  passions  of  the  Sodomites. 

4.  Here  occurs  the  shocking  dis- 
play of  the  Sodomites'  iniquity,  such 
as  had  made  their  city  the  mark 
for  Divine  vengeance,  and  called 
for  their  destruction.  ^  Both  old 
and  young.  This  is  the  monstrous, 
shameful  pitch  to  v/hich  they  had 
come  in  their  wickedness — that  all 
ages  and  classes  .had  become  most 
corrupt — the  young  as  well  as  the 
old.  When  the  youth  of  a  city  are 
^0  abandoned  to  open  and  public 
vice,  then  the  swift  vengeance  of 
God  may  be  expected  to  sweep  away 


the  base  population.  The  crime  has 
a  name  in  the  Scriptures  which  is 
borrowed  from  this  infamous  place, 
(Lev.  18  :  22  ;  20  :  13.)  It  was  very 
prevalent  among  the  Canaanites, 
and  according  to  Kom.  1  :  22,  a  curse 
of  heathenism  generally  even  in  the 
best  days  of  Rome.  Calvin  under- 
stands that  the  demand  was  merely 
to  bring  the  strangers  that  they 
might  know  who  they  were ;  but 
that  this  was  only  a  disguise  of  their 
shameful  designs. 

5.  Called  unto  Lot.  They  called 
aloud  in  a  clamorous  tone — defiant 
and  threatening — demanding  the 
men  (the  angels,  in  human  form.) 

Q.  At  the  .  door — properly  the 
doorway  (opening') — and  he  shut  the 
door  after  him — that  is  the  door 
itself  which  he  opened  and  shut  be- 
hind him.  The  Avords  are  different, 
the  former  denoting  the  entrance  or 
passage-way — and  the  latter  the 
door  which  swings  on  hinges,  or 
turns  in  sockets  and  closes  the  pas- 
sage. He  shut  the  door  to  protect 
his  guests. 

7.  So  wicJcedly.  Heb. — Do  not,  1 
pray  you,  my  brethren,  do  ivickedly. 

8.  The  fact  that  these  guests  had 
come  under  Lot's  roof  at  his  urgency 
makes  him  all  the  more  deeply  anx- 
ious to  protect  them.     Besides,   h© 


B.  C.  1994.] 


CHAPTER  XIX. 


21 


man ;  let  me,  I  pray  you,  bring  them  out  unto  you,  and  do  ye  to 
them  as  is  good  in  your  eyes  j  only  unto  these  men  do  nothing ; 
™  for  therefore  came  they  under  the  shadow  of  my  roof. 

9  And  they  said,  Stand  back.  And  they  said  again,  This  one 
felloiv  °  oame  in  to  sojourn,  ""  and  he  will  needs  be  a  judge  :  now 
will  we  deal  worse  with  thee  than  with  them.  And  they  pressed 
sore  upon  the  man,  even  Lot,  and  came  near  to  break  the  door. 

10  But  the  men  ^\\t  forth  their  hand,  and  pulled  Lot  into  the 
house  to  them,  and  shut  to  the  door. 


m  ch.  18 :  5.    n  2  Pet.  2 :  7, 


o  Exod.  2  :  14. 


may  already  have  seen  that  they 
were  heavenly  visitants.  Yet  we 
are  shocked  at  his  expedient  for 
their  safety  to  expose  his  own  daugh- 
ters. Could  he  have  seriously  meant 
to  do  this  ?  Or  was  it  only  as  much 
as  to  say,  I  had  sooner  give  up  to 
you  my  own  daughters  than  these 
men,  who  are  my  sacred  guests  ? 
Did  he  only  seek  thus  to  divert  their 
attention  ?  Or  was  he  well-nigh  dis- 
tracted with  his  alarm  and  perplex- 
ity ?  Or,  did  he  trust  the  presence 
and  influence  of  his  sons  in  law 
with  the  crowd  (vs.  14)  to  prevent 
such  a  shameful  proceeding  as  he 
suggests?  "-In  his  anxiety,  Lot  was 
willmg  to  sacrifice  to  the  sanctity  of 
hospitality  his  duty  as  a  father,  which 
ought  to  have  been  still  more  sacred, 
and  committed  the  sin  of  seeking  to 
avert  sin  by  sin.  Even  if  he  judged 
that  his  daughters  would  suffer  no 
harm,  as  they  were  betrothed  to  Sod- 
omites, yet  the  offer  was  a  grievous 
violation  of  paternal  duty." — K.  &  D. 
See  Bush.  He  should  have  done 
right  and  trusted  in  God.  ■[[  Under 
my  roof.  Heb. — Therefore  came  they 
under  the  shadow  of  my  beams  (or 
rafters.)  It  was  for  this  very  purpose 
of  security  that  they  entered  Lot's 
house;  and  upon  his  virtual  pledge 
of  safety — perhaps  an  express  guar- 
anty. Observe. — Lot  had  not  lived 
in  Sodom  without  suffering  in  his 
moral  sentiments.  The  corrupting 
influence    of    society    is    powerful. 


"  Evil  communications  corrupt  good 
manners"  (1  Cor.  15  :  33).  Lot  had 
stoutly  opposed  their  base  practices, 
but  had  felt  the  evil  effects  in  h'ls 
family,  else  he  could  never  have  come 
to  look  upon  his  daughters  in  such 
a  light.     (2  Pet.  2  :  7,  8.) 

9.  Stand  hack — make  way  there 
(Isa.  49  :  20.)  The  word  means  also, 
Come  hither.  Such  terms  are  used 
without  accuracy  in  all  languages,  to 
call  attention  or  give  warning.  They 
now  vent  their  spite  upon  Lot,  that 
he  should  seek  to  biiffle  their  foul 
designs.  ^  This  one.  Our  version 
supplies  the  term  '■'■fellow"  because 
the  tone  is  that  of  contempt.  Heb. 
— the  one.  ^  Came  in  to  sojourn,  and 
he  will  needs  he  a  judge.  Heb. — He 
will  judge  to  judge.  "  He  continually 
acteth  as  judge."  Gr. — Thou  did.-it 
come  to  sojourn.  Was  it  also  to  pass 
judgment  ?  "  The  man  who  came 
as  a  foreigner  is  always  wanting  to 
play  the  judge."  (K.  &  D.)  It  is 
recorded  of  Lot  in  the  New  Testa- 
merit  that  he  was  greatly  and  con- 
stantly worried  and  worn  down  by 
their  gross  outrages,  and  probably 
he  had  often  rebuked  them,  (2  Pet. 
7:8.)  ^  Worse  with  thee.  They  grow 
threatening  and  abusive,  and  rush  for- 
ward to  execute  their  wrath  upon  Lot. 

10.  When  they  had  well-nigh 
broken  through  the  door, — at  the 
critical  moment,  as  they  seemed 
ready  to  accomplish  their  mad  de- 
signs,— they  were  smitten  by  a  Di- 


22 


GENESIS. 


[B.  C.  1991 


11  And  they  smote  the  men  ^  that  luere  at  the  door  of  the 
house  with  blindness,  both  small  and  great :  so  that  they  wearied 
themselves  to  find  the  door. 

12  ^  And  the  men  said  unto  Lot,  Hast  thou  here  any  besides  ? 
son-in-law,  and  thy  sons,  and  thy  daughters,  and  whatsoever  thou 
hast  in  the  city,  "^  bring  them  out  of  this  place : 

13  For  we  will  destroy  this  place,  because  the  ^cry  of  them 
is  waxen  great  before  the  face  of  the  Lokd  ;  and  Hhe  Lord  hath 
sent  us  to  destroy  it. 

14  And  Lot  went  out,  and  spake  unto  his  sons-in-law,  *  which 


p  2  Kings  6 :  18 ;  Acts  13 :  11.    q  ch.  7:  1 ;  2  Pet.  2  ; 
t  Matt.  1 :  18. 


8.    r  ch.  18  :  20.    si  Chron.  21 :  15 


vine  power  and  defeated.  "  God's 
people  are  safe  when  angels  stand 
sentries  at  their  doors." — Bush. 
How  shameful  to  resort  to  sinfid  ex- 
pedients, as  Abraham  had  done  in 
Egypt,  rather  than  trust  fully  to  God. 

11.  Blindness.  Onk. — Fahdty  of 
sight.  Syr. — Illusions.  "  Mental 
blindness,  in  which  the  eye  sees, 
but  does  not  see  the  right  object." 
(2  Kings  6  :  l^.)—Keil  and  DelitscTi. 
"  Blind  confusion." — Kalisch.  "  A 
punishment  for  their  utter  moral 
blindness,  an  omen  of  the  coming 
judgment." — Keil  and  Delitsch.  The 
eifect  was  manifest.  %  They  loearied 
themselves  —  they  groped  about  (the 
same  verb  as  is  rendered  stand,  back, 
vs.  9)  to  fnd  the  door.  "  It  is  the 
use  of  God  to  blind  and  besot  those 
whom  he  means  to  destroy." — Bp. 
Hall. 

12.  The  ano;els  had  now  mani- 
fested their  Divine  commission  by 
summary  judgment  upon  the  Sodom- 
ite leaders,  and  at  once  they  give 
direction  to  Lot  to  remove  his 
household  out  of  the  place,  and  for- 
mally announce  their  errand  of  de- 
struction upon  Sodom.  "  When  men 
are  grown  to  that  pass  that  they  are 
no  whit  better  by  afflictions,  and 
Averse  Avith  admonitions,  God  finds  it 
time  to  strike."— i?/;.  Hall.  "The 
awful  lesson  of  God's  most  tremen- 
dous rebukes  of  unhalloAved  lustino;s 


Is  lost  upon  multitudes  who,  with 
their  eyes  open  to  the  consequences, 
cease  not  to  press  forward  to  the 
same  destructive  career." — Calvitu 
^  Besides.  In  addition  to  those  Avho 
were  Avith  him  in  the  house,  Avho 
Avere  elsewhere  in  the  doomed  city. 
But  some  infer  from  vs.  15  that  he 
had  other  daughters  not  ^^ found" 
there.  ^  Son-in-law,  etc.  Any  son- 
in-law.  The  household  is  here  in- 
cluded. The  blessings  of  God's 
household  covenant  are  here  set 
forth.  Even  though  some  of  these 
were  reckless,  the  privilege  is  oflered 
to  them.  And  God  Avill  show,  even 
in  his  work  of  judgment,  hoAv  desira- 
ble it  is  to  belong  to  a  holy  house, 
and  what  provisions  there  are  for 
such,  if  men  Avill  but  accept  them. 
Lot's  sons-in-law  rejected  the  benefit 
and  perished  in  the  destruction  of 
the  city.  These  are  they  Avho  are 
supposed  to  have  been  betrothed  to 
these  daughters  at  home. 

13.  We  will  destroy.  Heb. —  We 
are  destroying  or  about  to  destroy. 
^  The  cry  of  them.  This  is  the  lan- 
guage used  by  Jehovah  in  ch.  18  :  20. 
*i"  Waxen  great.  Heb. — Is  great  (or 
is  become  great)  before  Jehovah — 
in  His  presence  or  in  His  ear. 
^  Sent  us.  The  Jehovah  who  talked 
Avith  Abraham  had  sent  them  to  de- 
stroy the  city ;  and  He  Himself  ap- 
pears in  the  transaction,  vs.  18,  24. 


B.C.  1994.] 


CHAPTER    XIX. 


23 


married  liis  daughters,  and  said,  "  Up,  get  you  out  of  this  place ; 
for  the  Lord  will  destroy  this  city.  ^  But  he  seeuied  as  one  that 
mocked  unto  his  sons-in-law. 

15  IF  And  w^hen  the  morning  arose,  then  the  angels  hastened 
Lot,  saying,  ^  Arise,  take  thy  wife,  and  thy  two  daughters  which 
are  here,  lest  thou  be  consumed  in  the  iniquity  of  the  city. 

16  And  while  he  lingered,  the  men  laid  hold  upon  his  hand, 


•A  Numb.  16 :  21, 45.    x  Ex.  9 :  21 ;  Luke  17 :  28,  and  24 :  11.    y  Numb.  16 :  24,  26  ;  Rev.  18 :  4. 


14.  Lot  went  out.  "  That  Lot  is 
willing  at  this  crisis  to  be  still  a 
preacher  of  righteousness  is  a  further 
*;oken  of  the  Lord's  hand  in  his  de- 
liverance. The  faith  that  could 
move  him  to  go  forth  on  the  errand 
on  which  the  angels  send  him  was 
manifestly  the  gift  of  God." — Cand- 
lish.  "  In  Inviting  his  sons-in-law  to 
join  him  he  manifests  such  diligence 
as  becomes  the  sons  of  God,  who 
ought  to  labor  by  all  means  to  rescue 
their  own  families  from  destruction." 
— Calvin.    ^  Which  married,  etc.  Heb. 

—  The  takers  of  his  daughters,  or  who 
were  about  to  take.  So  Josephus,  Vul- 
gate, Ewald,  and  others,  as  the  G?\ 
and  Targum,  read  loho  had  taken ;  and 
they  rest  upon  vs.  15,  as  if  there  the 
reference  was  to  other  daughters 
who  were  not  found,  and  who  were 
in  the  city  and  married.  "If  Lot 
had  married  daughters,  he  would 
undoubtedly  have  called  upon  them 
to  escape  along  with  their  husbands, 
his  sons-in-law." — Keil  and  Delitsch. 
^  That  mocked.  Heb. — And  he  was  as 
a  laugher  (or  mocker)  in  the  eyes  of 
his  sons-in-law.  Comp.  Luke  28  :  29. 
His  words  seemed  to  them  as  idle 
tales,  and  they  believed  not.  "  The 
nearer  the  vengeance  of  God  ap- 
proaches, the  more  does  their  obsti- 
nacy increase  and  become  desperate." 

—  Calvin. 

15.  Lot  required  to  be  hastened — 
urged.  Indeed  his  tardiness  was  such 
that  Ihe  angels  even  threaten  him 
with  the  possibility  of  his  being  in- 
volved in  the  destruction  of  the  city. 
It  was  natural  that  he  should  still 


cleave  to  his  home.  ^  The  morning. 
At  the  day-dawn ;  for  the  sun  did  not 
rise  till  Lot  entered  Zoar.  ^  Which 
are  here.  Heb. —  Which  are  found. 
Chal. —  Which  are  found  faithful  loitJi 
thee.  This  is  supposed  by  some  to 
imply  that  there  were  other  daugh- 
ters, who  were  not  '■'•found"  at  home, 
but  were  married  to  sons-in-law.  But 
this  is  already  shown  to  be  improba- 
ble, (vs.  14.)  %  In  the  iniquity.  The 
Hebrew  term  signifies  either  iniquity 
or  the  punishment  of  iniquity.  "  Not 
that  the  Lord  casts  rashly  the  inno- 
cent on  the  same  heap  with  the 
wicked,  but  that  the  man  who  will 
not  consult  for  his  own  safety,  and 
who  even  being  warned  to  beware,  yet 
exposes  himself  by  his  sloth  to  ruin, 
deserves  to  perish." — Calvin. 

Note. — They  who  ai^e  « hosen  to 
salvation  may  nevertheless  be  urged 
by  the  danger  of  perdition  (as  Heb. 
6":  4-6;  Acts  27  :  21  ;)  for  these 
warnings  and  alarms  are  among  the 
sacred  means  for  their  deliverance. 

16.  While  he  lingered.  Heb. — And 
he  delayed  (or  hindered  himself)  and 
the  men  laid  hold  on  his  hand^  etc. 
This  is  the  loving  violence  which 
God  employs  in  the  messengers  and 
means  of  grace  to  deliver  sinnei^s 
from  destruction.  ^  The  Lord  he- 
ing  merciful,  or  in  the  sparing  mercy 
of  Jehovah  upon  him.  "  For  so  it  is 
often  necessary  for  us  to  be  forcibly 
drawn  away  from  scenes  which  we 
do  not  willingly  leave.  If  riches  or 
honors  prove  an  obstacle  to  any  one 
in  God's  service,  and  he  is  abridged 
of  his  fortune  or  fame,  let  him  know 


24 


GEjqESIS. 


[B.  C.  1994. 


and  upon  the  liand  of  his  wife,  and  upon  the  hand  of  his  two 
daughters;  ''the  Lord  being  merciful  unto  him;  ^and  they 
brouglit  him  forth,  and  set  him  witliout  the  city. 

17  IT  And  it  came  to  pass,  when  they  had  brought  them  forth 
abroad,  that  he  said,  ^  Escape  for  thy  life  :  ^  look  not  behind  thee, 
neither  stay  thou  in  all  the  plain :  escape  to  the  mountain,  lest 
thou  be  consumed. 

18  And  Lot  said  unto  them.  Oh,  ®  not  so  my  Lord ! 

19  Behold  now,  thy  servant  hath  found  grace  in  thy  sight,  and 
thou  hast  magnified  thy  mercy,  which  thou  hast  showed  unto  me 
in  saving  my  life  :  and  I  cannot  escape  to  the  mountain,  lest  some 
evil  take  me,  and  I  die : 

20  Behold  now,  this  city  is  near  to  flee  unto,  and  it  is  a  little 


a  Luke  18  :  13 ;  Rom.  9  :  15,  16.      b  Ps  34  :  22.     c  1  Kings  19  :  3,     d  Ver. 
17,  18  ;  Luke  9  :  62  ;  Phil.  3  :  13,  14.     e  Acts  10 :  14. 


Matt.  24:16, 


that  the  Lord  has  laid  hold  of  his 
hand." —  Calvin.  "  We  are  all  natu- 
rally in  Sodom.  If  God  did  not  pull 
us  out  while  we  linger,  we  should  be 
condemned  with  the  world."  —  Bp. 
Hall.  "  Was  it  from  sorrow  at  the 
prospect  of  losing  all  his  property,  or 
was  it  that  his  benevolent  heart  was 
paralyzed  by  thoughts  of  the  awful 
crisis  ?  " — Jamieson. 

17.  He  said.  Here  is  a  change 
of  person,  and  we  are  led  to  suppose 
that  the  one  here  referred  to  is  no 
other  than  Jehovah,  the  Covenant 
Angel,  who  had  been  detained  by  the  | 
intercession  of  Abraham.  Lot  ad- 
dresses him  (vs.  18)  as  the  Lord. 
He  speaks  also  with  authority,  (vs. 
21,)  in  the  very  tone  of  the  Being 
whom  Abraham  had  pleaded  with ; 
and  in  vs.  24  it  is  said  that  "  Jehovah 
rained  down  fire  from  Jehovah  out 
of  heaven."  ^  Escape  for  thy  life. 
This  is  a  gospel  message.  The  com- 
mand is  now  Be  saved.  The  com- 
mand is  also  an  invitation,  and  im- 
plies the  highest  privilege.  "  There 
IS  no  greater  love  than  that  which, 
even  at  the  risk  of  being  vexatious 
and  troublesome,  presses  on  the  sin- 
ner and  says  Escape  for  thy  life."  — 
Gerlach.  ^  Look  not  behind  thee. 
This  would  divert  the  attention  and 


divide  the  interest,  while  it  would 
peril  the  salvation  by  needless  delay. 
"  To  look  back  is  a  sign  of  unbelief 
and  of  cleaving  to  sin."  —  Gerlach, 
^  Neither  stay.  There  was  no  time 
to  lose.  There  was  no  spot  on  the 
whole  plain  or  district  where  they 
might  tarry  at  all.  No  safe  abiding 
place  was  to  be  thought  of  short  of 
the  mountains  east  of  the  Jordan, 
(ch.  14  :  10,)  for  the  destruction  would 
sweep  over  the  plain. 

18, 19.  Here  again  Lot  lacked  faith 
and  courage,  and  instead  of  falling 
in  implicitly  with  God's  plan,  pro- 
poses an  expedient  of  his  own.  He 
pleads  that  he  may  stop  short  of  this 
mountain,  and  find  refuge  in  a 
neighboring  city,  which,  being  small 
and  unimportant,  might  be  spared. 
His  plea  is  based  upon  God's  mercy 
towards  him — His  manifest  intent  of 
salvation — and  on  the  assumption 
that  he  should  perish  if  compelled  to 
flee  to  the  mountain,  as  if  God's  plan 
of  salvation  could  be  defeated. 
^  Lest  some  evil  take  me.  Heb. — 
The  evil  —  the  destruction  forthcom- 
ing. He  was  fearful  of  being  over- 
taken by  the  swift  judgment  which 
he  now  saw  was  coming. 

20.  This  city.  A  small  town  in 
the  neighborhood  that  was  formerly 


B.  C.  lbc)4.] 


CHAPTER  XIX. 


25 


one  :  Oh,  let  me  escape  thither !  (is  it  not  a  little  one  ?)  and  my 
soul  shall  live. 

21  And  he  said  unto  him,  See,  ^I  have  accepted  thee  concerning 
this  thing  also,  that  I  will  not  overthrow  this  city,  for  the  which 
thou  hast  spoken. 

22  Haste  thee,  escape  thither ;  for  ^  I  cannot  do  anything  till 
thou  he  come  thither.  Therefore  ^  the  name  of  the  city  was  called 
Zoar. 

23  IF  The  sun  was  risen  upon  the  earth,  when  Lot  entered  into 
Zoar. 


f  Job  42 :  8,  9 ;  Ps.  145  :  19.    g  ch.  32 :  25,  26 ;  Ex.  32  ;  10 ;  Deut.  9 :  14 ;  Mark  6:5.    h  ch. 
13 :  10,  and  14  :  2. 


called  Beta  but  which  is  thought  to 
have  received  the  name  of  Zoar 
(meaning  littleness)  from  the  plea 
that  Lot  here  uses,  calling  it  a  little 
ojtk,  vs.  22.  (Ch.  14  :  2.)  The  Jems. 
Targ.  reads  "  It  is  little  and  its  sins 
are  little."  From  vs.  21  we  infer 
that  this  town  was  included  in  the 
doomed  district.  "  And  this  verily 
is  the  nature  of  men  that  they  choose 
to  seek  their  safety  in  hell  itself  rather 
than  in  heaven,  whenever  they  follow 
their  own  reason." — Calvin. 

21.  Beliold.  YL^h.—Lo!  now  I 
have  lifted  up  thy  face  (accepted 
thee)  even  to  this  word  (thing)  for  my 
not  destroying  the  city  ichich  thou  hast 
said. "  I  take  regard  of  thee  in  this 
thing  also  not  to  overthrow  the  city 
of  which  thou  hast  spoken." — K.  To 
lift  up  the  face  of  one  in  judgment 
according  to  the  Heb.  idiom,  is  to  ac- 
quit him — so  more  generally  it  is  to 
show  favor  or  to  grant  one's  prayer. 
"  It  is  no  new  thing  for  the  Lord 
sometimes  to  grant  as  an  indulgence 
what  He  does  not  approve." — Calvin. 

22.  God  is  pleased  to  bind  Him- 
sell'  by  the  necessity  of  saving  those 
whom  he  has  promised  to  save.  "  He 
hath  mercy  on  whom  he  wills  to 
have  mercy,"  and  no  human  nor  Sa- 
tanic power  can  possibly  hinder.  He 
•ian  do  nothing  to  let  loose  upon  the 
earth  His  fiery  judgments  until  the 
salvation  of  His  people  is  secured. 

3 


^  Zoar.  (See  vs.  20.)  This  was  prob- 
ably on  the  eastern  side  of  the 
sea. 

23.  The  sun  arose  upon  the  earth, 
and  Lot  came  unto  (near  to)  Zoar. 
And  Jehovah  caused  it  to  rain  upon 
Sodom,  etc.  This  was  the  direct  act 
of  Jehovah ;  and  the  repetition  of 
this  idea  is  meant  to  show  that  this 
rain  of  fire  and  brimstone  was  pro- 
duced by  no  natural  causes.  "  Mo- 
ses here  expressly  commends  to  us 
the  extraordinary  Word  of  God  in 
order  that  we  may  know  that  Sodom 
was  not  destroyed  without  a  mani- 
ifest  miracle." —  Calvin.  What  strong- 
er language  could  be  used  ?  Jeho- 
vah caused  it  to  rain  brimstone  and  fire 
from  Jehovah  out  of  heaven.  "  This 
rain  was  not  a  mere  storm  with  light- 
ning setting  on  fire  the  soil,  already 
over-charged  with  naphtha  and  sul- 
phur." The  words  are  to  be  understood 
quite  literally  as  meaning  that  brim- 
stone and  fire  (i.  e.,  burning  brim- 
stone) fell  from  the  sky." — Keil  and 
Delitsch.  These  cities  of  the  plain 
are  first  mentioned  in  ch.  10:  19; 
then  in  ch.  13  :  10-13.  It  is  contend- 
ed by  some  that  the  burnt  district  is 
at  the  bottom  of  the  Dead  Sea  ;  and 
by  others  that  it  is  still  visible.  But 
the  Scripture  references  to  the  land 
as  utterly  desolate  and  waste,  may 
rather  refer  to  the  whole  plain  or 
district  suirounding — as  where  "  tha 


26 


GENESIS. 


[B.  C.  1994. 


Vale  of  SIddim  is  spoken  of  as  the 
Salt  Sea."  (Ch.  14  :  3.)  Else  we  may 
suppose  that  where  there  was  for- 
merly this  vale,  there  is  now  the  Salt 
Sea  or  Dead  Sea.  This  view  is  op- 
posed by  Reland,  De  Saulcy,  and 
Stanley,  who  maintain  that  there  is 
no  submergence  of  the  cities  by  the 
sea.  And  this  seems  to  have  been 
the  view  of  the  ancients,  Josephus, 
Strabo,  Tacitus,  etc.  Robinson  and 
otliers  hold  that  a  lake  must  have 
e'iisted  there  long  before,  to  receive 
the  waters  of  the  Jordan,  and  that 
they  could  not  have  flowed  into  the 
Red  Sea,  as  some  had  supposed, 
because  the  level  of  the  Jordan  is 
much  lower  than  that  sea.  The  Red 
Sea  is  about  forty  feet  higher  than 
the  Mediterranean,  while  the  Dead 
Sea  is  about  1 300  feet  lower.  "  Tliere 
is  no  evidence  of  the  /catastrophe 
having  been  a  geological  one." 
(Smith's  Bib.  Die.)  It  was  plainly  mi- 
raculous, as  the  clear  sense  of  the 
language  indicates.  It  is  held  by 
Robinson  (and  others  as  De  Saulcy) 
that  these  cities  of  the  plain  were  lo- 
cated on  the  southern  part  of  the 
Dead  Sea,  and  are  buried  under  or 
around  that  portion  of  the  waters.  (1.) 
Because  the  bottom  of  the  Dead  Sea 
consists  of  two  plains,  the  lower  or 
southern  one  being  only  thirteen  feet 
deep,  and  the  upper  or  northern  one 
being  1300  feet  deep.  (2.)  Because 
asphaltum  is  found  only  in  the  south- 
ern part,  and  rises  there  even  yet 
from  the  bottom.  (3.)  The  location 
of  Zoar,  supposed  to  be  at  the 
mouth  of  the  Wady  Kerak.  (4.) 
The  features  of  the  region  show  that 
tliere  could  have  been  no  earthquake 
nor  sudden  depression  of  the  Jordan 
valley — for  the  streams  flow  into  the 
Jordan,  evenly,  without  any  such 
break  down  at  their  mouths.  Ka- 
lisch  attempts  to  account  for  the  ca- 
tastrophe by  volcanic  actions.  But 
this  is  shown  to  be  without  ground. 
If  this  had  been  so  it  would  have 


been  very  differently  narrated.  (5.) 
The  existence  of  similar  names  in 
the  southern  quarter.  (6.)  The 
Salt  Mountain  tbund  on  the  south 
part  of  the  sea.  Yet  some  conclude 
that  the  district  was  at  the  north  of 
the  sea,  from  ch.l3:  10-13,  where 
Abram  and  Lot  surveyed  it  from  be- 
tween Bethel  and  Ai — and  only  the 
north  part  could  be  seen  from  that 
point.  (But  see  ch.  19:  27,  28.) 
The  south  is  well  watered,  and 
it  is  supposed  by  Robinson  that  the 
burnt  district  is  now  in  part  occupied 
by  the  southern  bay  lying  south  of 
the  peninsula,  that  the  surface  of  the 
plain  was  depressed,  or  the  bottom 
of  the  lake  heaved  up  so  as  to  cause  . 
the  waters  to  overflow  and  coter 
permanently  a  larger  surface  than 
formerly.  (See  vol.  2,  p.  188-9.)  But 
to  this  it  is  replied  by  others,  (1.)  that 
the  "  riaiii  ot"  the  Jordan  "  occupied 
by  these  cities  could  scarcely  have 
been  at  the  south  of  the  lake ;  and 
(2.)  that  there  is  no  such  appearance 
of  any  geological  disturbance  for  de- 
pressing the  lower  part  of  the  lake, 
but  rather  of  a  gradual  process  of 
filling  up  the  basin  by  the  Avashings 
of  the  streams.  (See  Smith's  Bib.  Die. 
"  Sodom.")  Kurtz  thinks  that  such 
depression  of  the  southern  land  so  as 
to  become  the  bed  of  the  lake  must 
have  occurred  since  the  destruction 
of  the  cities.  It  seems,  therefore, 
quite  impossible  to  speak  with  cer- 
tainty of  the  location.  But  we  in- 
cline to  the  commonly  received  view 
that  the  southern  locality  is  the  more 
probable,  whether  under  or  around 
the  lower  part  of  the  sea.  We  vis- 
ited the  northern  portion.  Coming 
down  from  the  ford  of  the  Jordan, 
we  rode  our  horses  up  to  the  shallow 
edge  at  the  north  of  the  lake,  and 
were  amazed  to  find  it  clear  and  iu' 
viting,  with  a  pebbly  bed  visible  for 
some  feet  out,  towards  a  small  island. 
My  horse  being  very  thirsty  attempt-^ 
ed  to  drink,  when  an   Arab  guide 


B.  C.  1994.] 


CHAPTER    XIX. 


27 


seized  the  bridle  with  a  yell  of  alarm, 
lest  the  animal  should  take  the  fatal 
draught.  The  heat  of  this  desolate 
basin  was  most  stifling,  the  level  be- 
ing about  one  thousand  and  three 
hundred  feet  below  Jerusalem. 

A  party  of  royal  engineers,  under 
the  command  of  Captain  Wilson,  set 
out  in  September,  1864,  to  make  a 
survey  of  Jerusalem,  and  to  "  level " 
the  country  from  the  coast  to  that 
city,  and  thence  to  the  Dead  Sea 
valley.  The  levelling  from  the  Med- 
iterranean to  the  Dead  Sea  has  been 
performed  with  different  instruments 
by  independent  observers,  and  with 
such  nicety  that  the  result  can  be 
rehed '  on  to  within  three  or  four 
inches.  Meanwhile  bench-marks 
have  been  cut  upon  rocks  and  build- 
ings along  the  line  followed,  and 
traverse  surveys  have  been  made,  so 
that  the  work  done  may  become  the 
basis  of  more  extended  geodesical  ex- 
aminations of  the  interesting  coun- 
try toward  which  Christendom  is 
turning  Avith  new  and  serious  inter- 
est. The  issue  of  these  careful  ob- 
servations is  to  show  that  on  the  12th 
of  March,  1865,  the  Dead  Sea  lay 
one  thousand  two  hundred  and  nine- 
ty-t\vo  feet  below  the  Mediterranean 
level ;  which,  if  it  proves  that  our 
old  estimate  was  slightly  in  excess, 
singularly  confirms  the  calculations 
by  barometer  of  the  Due  de  Luynes 
and  Lieutenant  Vkjnes^  who  set  it  at 
one  thousand  two  hundred  and  eigh- 
ty-six feet  on  the  7th  of  June,  1864. 
At  this  season  of  the  winter  freshets, 
the  waters  of  this  strange  secluded 
lake  stand  two  or  three  feet  higher, 
and  in  the  fiercest  heats  of  summer 
they  are  again  lowered  six  feet  by 
evaporation.  Thus  the  greatest  de- 
pression of  the  Dead  Sea  is  now  fixed 
at  one  thousand  two  hundred  and 
ninety-eight  feet ;  and  as  we  know 
that  Lieutenant  Lynch  found  a  depth 
of  one  thousand  three  hundred  and 
eight  feet  opposite  the  Wady  Zerka- 


Maia,  we  are  now  sure  that  the  bot- 
tom lies  some  two  thousand  six  hun- 
dred feet  below  the  coast  at  Jaffa. 
We  saw  birds  skimming  close  to  the 
waters,  and  here  and  there  we  picked 
up  chunks  of  bitumen  and  of  pure 
sulphur  near  the  shore.  No  bush 
grows  but  the  thorn-bush,  and  the 
whole  plain  around  the  north  is  dreary 
and  almost  devoid  of  vegetation. 
\Ve  bathed  in  the  waters,  and  found 
it  true,  as  stated,  that  one  rolls  like 
a  tub  in  the  briny  flood,  without 
sinking,  and  that  the  acrid  water  is 
skinning  to  the  tongue,  and  irritating 
to  the  surface,  smarting  intensely  at 
every  scratch  or  pimple,  while  the 
feeling,  besides,  is  that  of  a  greasy 
sediment.  We  had  filled  our  skin 
bottles  with  water  from  the  Jordan 
to  wash  off  this  unpleasant  bath,  but 
they  had  been  filled  too  full  and 
they  had  broken  on  the  passage 
The  effects  of  the  Divine  visitation 
upon  the  cities  of  the  plain  are  fre- 
quently referred  to  in  the  Scriptures. 
(Deut.  29  :  22;  Jer.  17:  5,  6;  Zeph- 
2  :  9.)  Tacitus  and  Strabo  also  refer 
to  the  current  belief  that  such  a  ca- 
tastrophe did  occur,  and  by  special 
Divine  agency.  Bush  inclines  to  ex- 
plain away  the  supernatural  and  re- 
fer it  to  a  mere  volcanic  eruption  or 
to  a  stroke  of  lightning,  (''brimstone 
and  fire,"  meaning  flaming  brimstone 
or  lightning.)  which  set  on  fire  the 
bitumen  of  the  soil.  But  this  would 
be  a  wide  departure  from  the  plain 
sense  of  the  narrative,  at  least  to 
suppose  that  this  was  the  whole  of  it. 
(See  also  Luke  17  :  29 ;  2  Pet.  2:6; 
Judges  7.)  Chateaubriand  says  :  "  I 
adhere  to  the  account  given  in  the 
Scripture  without  summoning  phys- 
ics to  my  aid."  Kitto  is  led  by 
Lynch's  Researches  to  hold  "  that  the 
channel  of  the  Jordan  through  this 
plain,  with  the  plain  itself  through 
Avhich  it  flowed,  sank  down  leaving 
the  ancient  bed  of  the  river  still  dis- 
tinguishable, and  forming  thus  a  deep 


28 


GENESIS. 


[B.  C.  1994. 


24  Then  'the  Lord  rained  upon  Sodom  and  upon  Gomorrah 
brimstone  and  fire  from  the  TjORD  out  of  heaven ; 

25  And  he  overthrew  those  cities,  and  all  the  plain,  and  all  the 
inhabitants  of  the  cities,  and  ^  that  which  grew  upon  the  ground. 

26  IT  But  his  wife  looked  back  from  behind  him,  and  she  be- 
came ^  a  pillar  of 'salt. 

i  Deut.  29 :  23  ;  Is.  13 :  19  ;  Jer.  20  :  16,  and  50 :  40  ;  Ezek.  16 :  49,  50  ;  Hos.  11 :  8  ;   Amos 
4:  11 ;  Zeph.  2:9;  Luke  17  :  29 ;  2  Pet.  2  :  G ;  Jude  7.    k  ch.  14  :  3 ;  Ps.  107  :  34 ;  1  Luke  17  :  32. 


basin  for  the  waters  which  formerly 
passed  onward  through  the  plain." 

25.  A7id  he  overthrew — those  cities 
and  the  whole  plain,  and  all  the  in- 
hahitants  of  the  cities  and  the  produce 
of  the  ground.  It  is  by  some  under- 
stood hence,  that  by  this  miraculous 
visitation  "  the  soil  itself  which 
abounded  in  asphaltum,  was  set  on 
fire,  so  that  the  entire  valley  was 
burned  out  and  sank,  or  was  over- 
thrown C^i^!^)  and  the  Dead  Sea 
took  its  place." — Keil  and  Delitzsch. 
But  the  term  here  for  '■'■produce" 
\n)2x)^  means  sprouting,  shooting, 
as  of  plants.  We  found  hot  springs 
at  Tiberias  at  the  head  of  the  Jordan 
Valley,  and  they  are  also  found  at 
the  foot  of  the  Dead  Sea.  1  Those 
cities.  Besides  Sodom  and  Gomor- 
rah, which  are  chielly  named,  were 
the  cities  of  Admah  and  Zeboim, 
(Deut  29  :  23,  comp.  Hos.  11:8,)  and 
all  in  the  Valley  of  Siddim,  Zoar 
alone  being  exempted.  The  present 
area  of  the  Dead  Sea  is  about  forty- 
five  miles  by  eight.  It  is  skirted  on 
the  east  by  mountains,  and  on  the 
west  towards  Jerusalem,  the  plain 
sweeps,  for  some  considerable  breadth, 
towards  the  bare,  bleak  hill-sides. 
On  the  south  part  of  the  lake  is  the 
peninsular  called  Lisan,  or  the  tongue, 
about  twenty  miles  from  the  southern 
extremity.  Along  these  lower  shores 
is  the  famous  Salt  Hill,  called  by  the 
name  of  "Usdum"  (Sodom.)  The 
bed  of  this  portion  of  the  lake  is  a 
soft  bituminous  mud,  into  whose  mire 
the  cities  may  have  been  sunk  and 
buried  out  of  sight  forever.     Doubt- 


less natural  agencies  were  employed 
— the  lightning,  with  the  extraor- 
dinary pouring  down  of  fiery  tor- 
rents, and  possibly  also  the  volcanic 
eruption,  or  burning  of  the  bitumi- 
nous soil  by  fires  let  loose  from  above, 
and  belching  out  so  as  to  rain  down 
upon  the  plain.  But,  if  so,  there  was 
a  miraculous  ordering  of  all  these 
agencies  and  only  the  greater  display 
of  God's  supernatural  control  of  all 
the  elements  and  of  all  natural 
forces.  Ps.  11  :  6  alludes  to  this 
event.  "  Upon  the  wicked  he  will 
(cause  it  to)  rain  snares,  fire  and 
brimstone,  and  a  horrible  tempest, 
the  portion  of  their  cup."  This  scene 
is  only  a  dim  and  distant  hint  of  the 
fiery  deluge  which  is  to  overflow  the 
wicked  world  at  the  last  day.  These 
cities  are  set  forth  for  an  example 
suffering  the  vengeance  of  eternal 
fire — destroyed  with  the  eternal  de- 
struction that  awaits  the  obstinate 
sinner.     Jude  7. 

26.  The  unbelieving  conduct  of 
Lot's  wife  is  here  brought  to  view 
She  looked  hack  from  behind  him. 
Gr. —  Unto  the  things  behind.  Heb. — 
From  after  him — i.  e.,from  {folloiving^ 
after  him.  She,  instead  of  pressing 
forward  with  a  steady  aim  in  the 
way  that  Lot  was  leading,  vacillated 
and  plainly  did  more  than  cast 
her  eye  backward.  She  disobeyed 
the  command,  (vs.  17,)  and  looked 
back  in  the  sense  of  tarrying  (stand- 
ing still)  on  the  plain.  It  was  prob- 
ably out  of  a  lack  of  faith  in  God, 
and  from  a  heart  yet  lingering 
in  Sodom.     This  being  so,  we  cau 


B.  C.  1994.] 


CHAPTER  XIX. 


2» 


27  IF  And  Abraham  gat  up  early  in  the  morning  to  the  place 
where  ^  he  stood  before  the  Lord  : 

28  And  he  looked  toward  Sodom  and  Gomorrah,  and  toward  all 
the  land  of  the  plain,  and  beheld,  and  lo,  ^  the  smoke  of  the 
country  went  up  as  the  smoke  of  a  furnace. 

29  11"  Ajid  it  came  to  pass,  when  God  destroyed  the  cities  of  the 
plain,  that  God  °  remembered  Abraham,  and  sent  Lot  out  of  the 

m  ch.  18 :  22.    n  Rev.  18  :  9.    o  ch.  8  :  1,  and  18  :  23. 


see  how  she  was  enveloped  in  the 
total  destruction,  and  encrusted  in 
the  salt  which  settled  upon  every  ob- 
ject, as  to  this  day  remains  the  case, 
in  a  less  degree.  Heb. — And  she  ivas 
a  (statue  or)  column  of  salt.  This 
language  does  not  express  a  meta- 
morphose. It  is  not  "  she  became"  or 
was  changed  to  a  pillar  of  salt ;  though 
this  could  easily  have  been,  if  God  so 
pleased.  (See  Luke  17:  31,  32.) 
*'  The  dashing  spray  of  the  salt  sul- 
phureous rain  seems  to  have  suifo- 
eated  her,  and  then  encrusted  her 
whole  body.  She  is  a  memorable 
example  of  the  indignation  and  wrath 
that  overtakes  the  halting  and  back- 
sliding."— Murphy.  So  Bush.  Col- 
umns of  salt  are  found  around  the 
southern  shores  of  the  lake,  which 
have  been  associated  with  this  event. 
But  this  is  part  of  the  special  Divine 
transaction,  for  the  signahzing  of  His 
judgment  upon  the  wicked,  and  car- 
ries the  features  of  miracle,  what- 
ever natural  agencies  may  have  been 
employed.  The  miracle  would  con- 
sist in  this  supernatural  control  of 
the  elements  for  the  purpose  speci- 
fied. Lynch's  expedition  discovered 
on  the  east  of  Usdum  a  pillar  of  mas- 
sive salt  cylindrical  in  front,  about 
forty  feet  high,  resting  upon  an  oval 
pedestal  from  forty  to  sixty  feet 
above  the  sea-level.  Josephus  refers, 
probably,  to  this  pillar.  Kurtz  sup- 
poses that  "  the  place  where  she  had 
been  left  was  converted  into  a  heap 
of  salt."  But  it  is  plain  that  she  was 
made  a  signed  monument  of  God's 


judgment,  and  the  literal  sense  ii 
not  unsupposable — that  the  elements 
of  this  fearful  destruction  fixed  her 
to  the  spot.  What  a  fearful  warning 
against  all  self-secure  and  presump- 
tuous sinners  1  What  a  caution 
against  delay !  "  Almost  saved,  lost 
after  all."  Jesus  himself  pointed  to 
this  sad  case  for  a  beacon  to  all  such  : 
"  Rememher  Lot's  wife."  Kitto  refers 
to  the  testimony  of  Aventinus  that 
in  Carinthia  about  fifty  people  with 
their  cows  were  destroyed  by  suffo- 
cating vapors  of  salt  after  the  earth- 
quake of  1 348,  and  were  by  this  means 
reduced  to  statues  or  pillars  of  salt. 

27.  Here,  again,  Abraham  comes 
into  view  in  the  narrative.  It  was 
day-break  when  Lot  came  to  Zoar. 
And  about  the  same  time  Abraham, 
who  was  in  Mamre,  near  Hebron, 
went  to  the  place  where  he  had  in- 
terceded with  the  Covenant  Angel 
for  Sodom.  This  point,  as  we  ob- 
served on  the  spot,  commands  a  view 
of  that  region  from  the  heights  of 
Hebron.  With  what  throbbing  emo- 
tion must  he  have  gone  thither  to  see 
the  result  of  that  eventful  interval 
since  the  angels  left  on  their  way  to 
Sodom.  If  ''The  smoke.  Gr. — Lo  a 
flame  rose  from  the  earth  like  the  va- 
por  of  a  furnace.  This  was  from  the 
smouldering  ruins  of  the  cities  and 
of  the  whole  district — made  more 
fierce  by  the  bituminous  sediment. 
How  awful  must  this  sight  have  been 
to  Abraham. 

29.  This  record  is  here  made  to 
exhibit  God's  fidelity  to  the  praying 


80 


GENESIS. 


[B.  C.  1994. 


midst  of  the  overthrow,  when  he  overthrew  the  cities  in  the  which 
Lot  dwelt. 

30  TF  And  Lot  went  np  out  of  Zoar,  and  p  dwelt  in  the  moun- 
tain, and  his  two  daughters  with  him ;  for  he  feared  to  dwell  in 
Zoar :  and  he  dwelt  in  a  cave,  he  and  his  two  daughters. 

31  And  the  first-horn  said  unto  the  younger,  Our  father  is  old, 
and  there  is  not  a  man  in  the  earth  ^  to  come  in  unto  us  after  the 
manner  of  all  the  earth  : 

32  Come,  let  us  make  our  father  drink  wine,  and  we  will  lie 
with  him,  that  we  "■  may  preserve  seed  of  our  father. 

p  ver.  17, 19.    q  ch.  16 :  2,  4  ;  ch.  38 :  8,  9  ;  Deut.  26 :  5.    r  Mark  12 :  19. 


patriarch,  His  friend — that  for  his 
sake  he  remembered  Lot,  his  relative, 
though  Abraham  had  not  confined 
his  intercessions  to  the  case  of  Lot. 
God  remembers  the  households  of  His 
people,  and  often  blesses  the  children 
for  the  parents'  sake,  and  even  re- 
mote branches  of  the  family  for  the 
love  he  bears  to  the  head.  ^  God 
remembered.  "  This  rescue  is  attrib- 
uted to  Elohim,  and  not  to '  Jehovah,' 
the  Covenant  God,  because  Lot  was 
severed  from  His  guidance  and  care 
on  his  separation  from  Abraham. 
The  fact,  however,  is  repeated  here 
for  the  purpose  of  connecting  it  with 
an  event  in  the  life  of  Lot  of  great 
significance  to  the  future  history  of 
Abraham's  seed." — Keil  and  Delitzsch. 
30.  Here  is  recorded  another  glar- 
ing vacillation  and  inconsistency  of 
Lot — that  though  he  had  pleaded 
for  Zoar  as  a  refuge,  and  it  had  been 
granted  him,  he  now  chooses  after  all 
to  go  to  the  mountain  whither  he  had 
been  ordered  at  first.  He  is  thus 
made  to  repent  his  own  independent 
counsels,  and  to  fall  in  with  God's 
plan  as  the  best  for  him.  ^  He  feared. 
Probably  he  was  afraid  that  the  de- 
struction that  so  swept  the  plain  might 
also  come  upon  Zoar;  and  this  the 
more,  as  we  may  suppose,  when  he 
saw  the  same  heinous  wickedness 
abounding  there  as  at  Sodom.  No 
wonder  if  the  awe  of  such  a  scene — 
the  loss  of  his  wife  and  sons-in-law, 


and  the  smoking,  flaming  ruins  around 
him, — drove  him  to  seek  refuge  in  a 
cavern  of  the  mountains  for  himself 
and  his  daughters,  though  God  had 
assured  him  that  he  should  be  safe  in 
Zoar.  Unbelief  suffers  a  dreadful 
penalty  when,  at  last,  it  can  believe 
nothing.  ^  Cave.  Caves  abound  in 
the  limestone  rocks  of  Palestine.  At 
Bethlehem  such  a  cave  was  used  as 
an  mn,  or  caravanserai.  And  Jerome 
is  said  to  have  lived  in  one  of  the  ad- 
joining caves  of  the  same  ridge.  We 
entered  them,  and  saw  others  nearly 
adjacent  where  animals  were  stabled. 
The  Horites  dwell  in  caves ;  and  in 
summer  heats  these  were  grateful 
resorts.  The  Ileh.  reads — "  In  the 
cave  " — one  of  the  caves. 

31.  Strange  that  these  who  were 
so  lately  and  signally  delivered  by 
God  should  at  once  set  themselves  ta 
do  evil.  This  shows  the  shocking  cor- 
ruptions of  Sodom  cleaving  to  them, 
notwithstanding  their  pious  parent- 
age. Their  plea  was  that  they  were 
outcast  from  society,  and  cut  off'  from 
all,  "  as  the  only  survivors  of  a  coun- 
try smitten  by  the  curse  of  God." 
"  Their  conduct  was  worthy  of  Sod- 
om, and  shows,  as  much  as  their  pre- 
vious betrothal  to  men  of  Sodom,  that 
they  were  deeply  imbued  with  the 
sinful  character  of  that  city." — Keil 
and  Delitzsch.  Observe. — Here 
again  we  trace  the  ancestry  of  Ham 
in  the  Canaanites  of  Sodom. 


B.  C.  1994.] 


CHAPTER  XIX. 


31 


33  And  they  made  their  father  drink  wine  that  night :  and  the 
first-born  went  in  and  lay  with  her  father  j  and  he  perceived  not 
when  she  lay  down,  nor  when  she  arose. 

34  And  it  came  to  pass  on  the  morrow,  that  the  first-born  said 
unto  the  younger,  Behold,  I  lay  yesterniglit  with  my  father :  let 
us  make  him  drink  wine  this  night  also ;  and  go  thou  in,  and  lie 
with  liim,  that  we  may  preserve  seed  of  our  father. 

35  And  they  made  their  fatlier  drink  wine  that  night  also  :  and 
the  younger  arose,  and  lay  with  him ;  and  he  perceived  not  when 
she  lay  down,  nor  when  she  arose. 

36  Thus  were  both  the  daughters  of  Lot  with  cliild  by  their  father. 

37  And  the  first-born  bare  a  son,  and  called  his  name  Moab : 
*  the  same  is  the  father  of  the  Moabites  unto  this  day. 

38  And  the  younger,  she  also  bare  a  son,  and  called  his  name 
Ben-ammi :  *  the  same  is  the  father  of  the  children  of  Ammon 
unto  this  day. 

sDeut.  2:9.    tDeut.  2:19. 


33-36.  Perceived  not  when,  Heb. — 
In  her  lying  down  and  in  her  rising  up. 
That  is,  he  did  not  recognize  her  in 
his  intoxication.  This  is  repeated  in 
vs.  35,  in  extenuation  of  Lot's  con- 
duct, that  he  did  not  know  what  he 
was  doing. 

37.  Moah,  meaning  From  the  fa- 
ther. The  Sept.  adds  a  clause — "  Say- 
ing of  my  father  ;  "  and  to  the  other 
name,  Ben  Ammi,  they  add  "  Saying 
the  son  of  my  people."  This  was  a 
bad  progeny.  Their  descendants 
were  afterwards  the  bitter  enemies 
of  the  Israehtes,  who  were  not  al- 
lowed to  meddle  with  them  on  their 
passage  to  Canaan.  They  were  ex- 
cluded also  from  the  congregation  of 
the  Lord  (Numb.  25 :  1  ;  Deut. 
23  :  3-5)  because  of  their  unbroth- 
erly  conduct  towards  Israel.  This 
account  is  no  invention  of  any  na- 
tional hatred  against  these  tribes  as 
sceptics  would  imagine.  There  was 
no  such  national  hatred.  (See  Deut. 
2:  9,  19.)  (1.)  We  learn  that  the 
Covenant  God  will  punish  the  Avicked. 
(2.)  That  He  will  save  the  good. 
(5.)  That  He  will  spare  whole  com- 
munities for  a  season  for  the  sake  of 


the  righteous  who  are  in  them  ;  and 
especially  at  the  prayers  of  His  peo- 
ple. (4.)  That  this  salvation  is  ur- 
gently pressed  upon  us  in  all  our 
backwardness  and  unbelief.  (5.) 
That  })ersonal  exertion  is  necessary. 
(2  Pet.  3 :  4.)  (6.)  That  some  are 
almost  saved,  and  lost  after  all.  (7.) 
That  they  who  have  been  wondrously 
rescued  from  temporal  destructions 
may  shamefully  fall  into  sin.  (8.) 
That  the  depth  of  human  depravity 
is  awful.  (9.)  God  remembers  hu- 
man intercessions — how  much  more 
those  of  the  God-man.  (10.)  The 
Scripture  is  true  and  faithful,  not 
conceahng  the  sins  of  God's  people. 
(11.)  Strong  drink  is  the  source  of 
untold  debasement  and  degradation 
and  a  fountain  of  iniquity  and  social 
crime.  (12.)  "The  Lord  knoweth 
how  to  deliver  the  godly  out  of  temp- 
tation." Lot  is  never  again  intro- 
duced into  the  history.  Separated  out- 
wardly and  inwardly  from  Abraham 
he  was  of  no  further  importance  in 
the  history  of  salvation  so  that  even 
his  death  is  not  referred  to.  His  de- 
scendants, however,  are  here  noted, 
that  we  may  the   better  appreciate 


82 


GENESIS. 
CHAPTER    XX. 


[B.  C.  1994. 


AND  Abraham  journeyed  from  ^  thence  toward  tlie  south  country, 
and  dwelled  between  ^Kadesh  and  Shur,  and  *^  sojourned  in 
Gerar. 

2  And  Abraham  said  of  Sarah  his  wife,  ^  She  is  my  sister  :  And 
Abimelech  king  of  Gerar  sent  and  ^  took  Sarah. 

3  But  ^  God  came  to  Abimelech  ^  in  a  dream  by  night,  and  said 


ach.  18:  1.    b  ch.  16:7,14. 
105:14.    g  Job  33  :  15,  16. 


cch.  26: 


d  ch.  12 :  13,  and  26  :  7.     e  ch.  12  :  15.     fPa 


their  conduct  towards  Israel." — Keil 
and  Delitzsch.  (13.)  The  contrast 
is  here  drawn  between  Lot  and 
Abraham — between  one  who  is  too 
jnuch  a  lover  of  the  world,  and  one 
who  is  the  friend  of  God.  (14.)  Be- 
hold the  goodness  and  severity  of  God. 
Upon  Sodom  and  Lot's  wife,  severity ; 
upon  Lot  and  his  children,  goodness. 

.CHAPTER  XX. 

§  41.  Abimelech  and  Sarah  at 
Gerar. 

1.  We  find  Abraham  now  jour- 
neying southward  to  the  border. 
Whether  it  was  in  search  of  pastur- 
age, or  more  likely  in  order  to  get 
out  of  the  doomed  district,  he  re- 
moved to  the  south-east,  and  abode  in 
the  Philistine  territory,  at  Gerar,  in 
the  kingdom  of  Abimelech.  He  would 
at  least  be  so  saddened  at  the  recent 
sight  as  to  wish  for  a  new  location. 
He  falls  into  difficulty  (as  before  in 
Egypt)  about  Sarah,  to  his  own 
shame ;  but  the  Lord  is  good  to  him, 
and  he  is  delivered.  ^  Kadesh  and 
Sliur  were  border  towns,  and  hetiueen 
these  he  dwelt  in  his  nomadic  life  of 
a  shepherd ;  and  he  sojourned,  for  a 
temporary  abode  in  Gerar ^  which 
was  the  chief  city  of  the  Philistines, 
about  eight  miles  south-south-east  of 
Gaza,  where  a  ruined  town  is  yet 
found,  called  Khirhct  el  Gerar.  The 
country  was  rich  pasture  land  and 
well-watered. 


2.  As  before,  when  he  went  t« 
Egypt,  he  distrusted  the  people  so. 
much  as  to  represent  that  Sarah  was 
not  his  wife,  but  his  sister ;  and  this 
wicked  expedient  of  unbelief  brought 
him  again  into  trouble.  The  lesson 
he  had  formerly  learned  should  have 
kept  him  from  repeating  the  sin,  and 
now  it  was  so  much  aggravated. 
%  Abimelech.  This  was  the  royal 
title  of  the  Kings  of  Gerar, — King, 
the  father  of  the  King, — and  refers 
to  the  royal  line  and  prerogative. 
The  name  means  father  of  the  king — 
a  high  name.  That  he  "  sent  and 
took  Sarah  may  be  supposed  to  have 
been  not  so  much  from  the  charm  of 
her  beauty  at  ninety  years  of  age — 
though  it  may  have  been  preserved 
beyond  her  years — as  "to  form  an 
alliance  with  Abraham,  the  rich  no- 
mad prince." — Deliizsch.  It  would 
seem  that  Abraham  thought  his  wife 
safest  if  she  were  regarded  as  his 
sister,  over  whom  he  would  be  al- 
lowed the  control;  and  if  so,  the 
marriage  tie  must  have  been  set  at 
nought  among  that  people.  But  it 
would  appear  from  vs.  3  that  the  dis- 
closure to  Abimelech  of  the  true  re- 
lationship alarmed  him. 

3.  The  crisis  was  most  serious.  The 
Messiah  had  been  promised  to  Abra- 
ham as  the  covenant  seed,  through 
Sarah,  only  a  short  time  before  this, 
and  God  deems  it  momentous  enough 
to  interpose.  ^  Came — in  a  dream. 
This  was  anciently  a  mode  of  God's 
revelation.  (Job  33  ;  15, 16.)  t  Behold 


B.C.  1994.] 


CHAPTER  XX. 


83 


to  liim,  ^  Behold,  thou  art  but  a  dead  mail;  for  the  woman  which 
thou  hast  taken  :  for  she  is  a  man's  wife. 

4  But  Ahimelech  had  not  come  near  her:  and  he  said,  Lord, 
^  wilt  thou  slay  also  a  righteous  nation  ? 

5  Said  he  not  imto  me,  She  is  my  sister  ?  and  she,  even  she 
herself  said.  He  is  my  brother  :  ^  in  the  integrity  of  my  heart  and 
innocency  of  my  hands  have  I  done  this. 

6  And  God  said  unto  him  in  a  dream.  Yea,  I  know  that  thou 
didst  this  in  the  integrity  of  thy  heart ;  for  ^  I  also  withheld  thee 
from  sinning  ™  against  me :  therefore  suifered  I  thee  not  to  touch 
her. 


h  ver.  7.      i  cli.  18 :  23  :  ver.  18.     k  2  Kings  20  :  3  ;  2  Cor.  1 :  12.     1  ch.  31 :  7,  and  36  :  5  ; 
Ex.  34  :  24 ;  1  Sam.  2-5  :  26,  34.    m  ch.  39  :  9;  Lev.  6  :  2  ;  Ps.  51 :  4. 


—  (Lo  !  thou  art  about  to  die,  or  io, 
dead  art  thou !)  a  dead  man  thou ! 
on  account  of^  etc.  "  A  man's  idfe" 
Heb. — Married  to  a  husband  (or  lord). 
This  may  refer  to  his  sickness  as  a 
plague  for  this  wrong,  (vs.  7.)  A  viola- 
tion of  the  seventh  commandment  is 
here  seemingly  threatened  with  death. 
In  this  case  it  would  have  been  an 
interference  with  the  lineage  of  the 
Messiah.  And  in  any  case  it  sub- 
verts society  and  reduces  civilized 
life  to  that  of  the  brutes.  The  term, 
however,  may  mean  dead  as  to  jjrog- 
eny,  which  is  rendered  probable  by 
vs.  17 — "  God/?ea/^(/ Abimelech,"  etc. 

4.  Abimelech  had  not  been  guilty  of 
the  crime  of  which  he  seemed  to  be  in 
danger.  %  Lord.  He  was  acquainted 
with  the  covenant  name.  He  calls  God 
Adonai,  (Jehovah.)  the  incommuni- 
cable name.  Here  we  find  the 
knowledge  of  the  true  God  yet  re- 
tained in  the  Gentile  world,  under 
the  Xoac'hic  covenant.  ^  A  right- 
eous nation.  Sept.  and  Vulg.  read, 
Wilt  thou  slay  a  nation  ignorant  and 
righteous  1  This  is  a  reference, 
probably,  to  the  destruction  visited 
upon  Sodom,  and  a  fear  that  the 
people  might  be  destroyed  along  with 
nimseh". 

5.  Here  the  king  vindicates  his 
action  so  far  as  to  disclaim  any 
knowledge  of  her  being  married.  He 


also  puts  the  blame  of  this  upon 
Abraham's  own  words  and  Sarah's 
confirmation  of  his  statement  that 
they  were  only  brother  and  sister. 
\  In  the  integrity.  He  pleaded  that 
he  had  gone  thus  far  in  innocence 
of  any  such  crime.  He  was  wrong 
in  taking  her  at  all ;  but  he  did  not 
charge  himself  with  this  as  criminal 
according  to  his  ideas  of  right  and 
the  customs  of  the  time. 

6.  (Heb — And  the  God — in  con- 
trast with  heathen  idols.)  And  when 
God  admitted  this  plea,  it  was  in  the 
sense  in  which  it  was  uttered,  as  to 
the  matter  in  hand, — the  crime  of 
adultery,  of  which  he  was  innocent 
here.  In  this  particular  God  with- 
held him  from  sinning  against  him. 
He  was  not  pronounced  wholly  in- 
nocent of  wrong-doing,  but  only  of 
the  crime  in  question,  as  the  last 
clause  shows.  Observe. — (1.)  The 
reason  why  he  could  yet  claim 
innocence  of  "  the  great  transgres- 
sion "  was  God's  restraining  power 
and  grace.  (2.)  What  a  hell  on 
earth  would  there  be,  but  for  God's 
various  restraints,  in  conscience,  the 
Scripture,  the  Church,  the  civil  law, 
education  and  societv,  and,  most  of 
all,  the  Holy  Ghost.  (3.)  How 
thankful  should  every  man  be  for 
God's  restraints.  (4.)  What  infinite 
need  have  we  of  a  Saviour  from  sin. 


34 


GENESIS 


[B.C.  1994. 


7  Now  therefore  restore  the  man  Jiis  wife  ^  for  he  is  a  prophet, 
and  he  shall  pray  for  thee,  and  thou  shalt  live :  and  if  thou  restore 
her  notj  ^  knovf  thou  that  thou  shalt  surely  die,  thou  ^  a]id  all  that 
are  tliine. 

8  Therefore  Abimelech  rose  early  in  the  morning,  and  called 
all  his  servants,  and  told  all  these  things  in  their  ears :  and  the 
men  were  sore  afraid. 

9  Then  Abimelech  called  Abraham,  and  said  unto  him,  What 
hast  thou  done  unto  us  ?  and  what  have  I  oftended  thee,  ^  that 
thou  hast  brought  on  me,  and  on  my  kingdom  a  great  sin  ?  thou 
hast  done  deeds  unto  me  ^  that  ought  not  to  be  done. 

n  1  Sam.  7  :  5  ;    2  Kings  5  :  11 ;  Job  42  :  8  ;  .Tarn.  5 :   14,  15  ;    1  John  5  :  18.     o  ch.  2  :  17 
p  Numb.  16 :  32,  33.     q  ch.  26  :  10  ;  Exod.  32  :  21  ;  Josh.  7  :  2-5.     r  ch.  34 :  7. 


Augustine  says :  "  We  see  a  sin  is 
done  against  God,  when  it  is  in  the 
eyes  of  men  of  small  moment,  because 
they  treat  lightly  mere  sins  of  the 
flesh."    (Ps.  51  :  3.) 

7.  Here  God  plainly  gives  the 
king  to  understand  that  he  had  clone 
a  grievous  wrong,  for  which  he  would 
suffer  but  for  Abraham's  intercession. 
He  must  at  once  give  back  to  Abra- 
ham his  wife.  He  had  done  the 
wrong  against  a  servant  of  God — a 
'prophet.  This  v/as  at  once  the  ag- 
gravation of  his  offence  and  the 
ground  of  his  hope  of  pardon.  (i!^'^^2) 
a  prophet  '7Tpo<p7jT7jc  one  who  speaks 
for  God,  as  God's  organ,  the  things 
of  God.  (Exod.  7  :  1  ;U  :  15.)  Abra- 
ham was  a  prophet,  as  the  recipient 
of  Divine  revelation  and  the  media- 
tor and  intercessor  for  the  nations, 
to  whom  God  reveals  the  doom  of 
the  people,  as  he  is  the  channel  of 
blessing  to  them.  As  he  was  ad- 
mitted to  intercede  for  Sodom,  so  he 
could  plead  for  Abimelech.  "  Touch 
not  mine  anointed,  and  do  my 
prophets  no  harm,"  (Ps.  105  :  15.) 
The  King  will  need  the  office-work 
of  the  man  whom  he  had  wronged. 
He  is  put  upon  the  alternative  of 
making  prompt  restitution  of  Sarah, 
or  of  suffering  death  along  with  his 
house  and  pc^ople.  •  (See  Jer.  14:11; 
15   :    1.)     .ObsexIYE. — Enoch     had 


prophesied  before  this,  as  we  learn 
from  Jude,  and  Noah  had  uttered  a 
prophetic  blessing :  but  Abraham  is 
the  first  one  in  the  Old  Testament 
who  is  called  a  prophet. 

8.  The  king  acted  promptly  upon 
this  Divine  warning.  He  announced 
the  facts  to  his  household  who  were 
so  deeply  concerned  in  it.  ^  Serv- 
ants. Court-officers.  (1  Kinss  1  : 
2  ;  10  :  5  ;  2  Kings  6  :  8.)  The  ef- 
fect was  to  alarm  them  excee'dingly 
at  the  threatened  judgments,  having 
heard  all  that  had  so  recently  been 
visited  by  God  upon  the  guilty  cities 
of  the  plain  for  like  iniquities. 

9.  Here  the  servant  of  the  true 
God — di  prophet  of  God — is  called  to 
account  sharply  by  a  heathen  prince. 
It  seemed  to  him  as  if  it  had  been  done 
to  bring  him  into  trouble.  He  justly 
requires  explanation,  and  complains 
that  by  misrepresenting  to  him  he 
had  involved  him  and  his  people  in 
a  great  sin.  The  king  thus  comes  at 
length  to  see  and  confess  that  he  has 
done  a  great  wickedness — or,  has  had 
brought  upon  him  a  great  judgment, 
and  that  he  had  not  done  anythinf> 
heretofore  against  Abraham  to  de- 
serve this  at  his  hands.  ^  That  oughi 
not.  Heb. — Deeds  winch  aye  noi 
done  (among  men),  thou  hast  done 
with  me.  Sept. — A  thing  which  no 
ons  will  do. 


B.  C.  1994.] 


CHAPTER  XX. 


35 


10.  And  Abimelech  said  unto  Abraham,  What  sawest  thou,  that 
thou  hast  done  this  thing  ? 

1 1  And  Abraham  said,  Because  I  thought,  Surely,  ^  the  fear  of 
God  is  not  in  this  place ;  and  *  they  will  slay  me  for  my  wife's 
sake. 

12  And  yet  indeed^ she  is  my  sister;  she  is  the  daughter  of 
my  father,  but  not  the  daughter  of  my  mother :  and  she  became 
my  wife. 

13  And  it  came  to  pass,  when  ^  God  caused  me  to  wander  from 
my  father's  house,  that  I  said  unto  her.  This  is  thy  kindness  which 
thou  shalt  show  unto  me ;  at  every  place  whither  we  shall  come, 
y  say  of  me.  He  is  my  brother. 

s  ch.  42:18;   Ps.  36:1;  Prov.  16:6.    t  ch.  12 :  12  and  26  :  7.    u  ch.  11 :  29.    xch.  12:1, 
9, 11,  &c. ;  Heb.  11 :  8.    y  ch.  12  :  13. 


10  Abimelech  still  presses  upon 
Abraham  for  an  explanation  of  so 
unheard  of  a  proceeding.  ^  What 
sawest  thou  ? — What  haclst  thou  in 
thine  eye  ? — as  we  would  say.  What 
could  have  been  your  object  or  mo- 
tive ? 

11.  Abraham  has  now  two  reasons 
to  assign,  both  of  them  feeble  and  in- 
sufficient. (1.)  His  fear  of  the  peo- 
ple's immoral  habits  and  principles  as 
being  destitute  of  the  fear  of  God. 
It  was  his  vain  expedient  to  shift  for 
himself  instead  of  trusting  to  God. 
This  was  his  feeling  before  when  he 
went  down  to  Egypt ;  and  then  he 
Lad  taken  the  same  course  and  had 
suffered  for  it.  (Ch.  12:12  etc.)  He 
doubtless  thought  that  he  ought  to 
use  the  means  for  his  protection. 
But  they  must  be  lawful  and  proper 
means,  to  be  allowable  in  God's  sight. 
We  are  not  to  do  evil  that  good  may 
come,  nor  that  evil  may  be  averted. 

12.  A  second  explanation  he  has 
to  give  is  the  plea  that  in  a  sense 
Sarah  was  his  sister,  as  he  alleged — 
explaining  also  that  she  was  the 
daughter  of  his  father,  and  not  of  his 
mother,  (therefore  his  half-sister,) 
making  it  a  half-truth.'  Abraham 
does  not  mean  to  vindicate  his  lan- 
guage so  much  as  to  show  how  he 
caae  to  adopt  this  subterfuge.     Sa- 


rah is  not  mentioned  in  the  geneal- 
ogy of  Terah,  but  probably  she  was 
his  grand-daughter,  and  the  daughter 
of  Haran,  and  sister  of  Lot,  and  who 
was  called  Sarai — my  princess — on 
her  marriage  with  Abraham.  Prob- 
ably she  Avas  the  same  as  Iscah,  (ch. 
11 :  29.)  In  the  idiom  that  was  then 
commonly  used,  she  was  his  sister.  Sa- 
rah was  only  about  ten  years  younger 
than  Abraham,  and 'Lot  was  about 
the  same  age  as  the  patriarch  him- 
self Others,  however,  think  "  that 
Terah  had  two  wives,  by  one  of  whom 
he  had  Plaran  the  father  of  Lot  and 
Sarah,  and  by  the  other  he  had  Abra- 
ham."— See  Bush.  Abraham  was 
guilty  of  a  moral  untruth  in  deceiv- 
ing by  designed  concealment.  Equiv- 
ocation and  dissembling  to  get  out 
of  trouble,  only  lead  us  into  deeper 
trouble. 

13.  God  caused  me.  The  verb  is 
here  in  the  plural,  though  the  noun 
Elohim  is  almost  always  used  with  a 
singular  verb.  Keil  remarks  "  that  on 
the  subject  of  his  emigration  he  here 
expresses  himself  indefinitely  and 
with  reserve,  accommodating  him- 
self to  the  polytheistic  stand-point  of 
the  Phihstine  king."  When  God,  (the 
godsj  etc.  Murphy  better  suggests 
that  if  the  verb  be  taken  as  plural,  it 
is  only   m  instance   of  the  literal 


86 


GENESIS. 


[B.  C.  1994. 


14  And  Abimelecli  ^  took  sheep,  and  oxen,  and  men-servants, 
and  women-servants,  and  gave  them  unto  Abraham,  and  restored 
him  Sarah  his  wife. 

15  And  Ahimelech  said.  Behold,  ^  my  land  is  before  thee :  dwell 
where  it  pleaseth  thee. 

16  And  unto  Sarah  he  said.  Behold,  I  have  given  ^  thy  brother 
a  thousand  pieces  of  silver  :  '^  behold,  he  is  to  thee  ^  a  covering  of  the 
eyes  unto  all  that  are  with  thee,  and  with  all  other :  thus  she  was 
reproved. 

z  ch.  12  :  16    a  ch.  13  :  9.    b  ver.  5.    c  ch.  26  :  11.    d  ch.  24 :  65. 


meaning  of  Elohim  (the  eternal  su- 
pernatural powers)  coming  into  view. 
"11  Caused  me  to  wandei^ — led  me  to 
commence  an  unsettled  life  in  a  for- 
eign land.  This  is  named  in  farther 
extenuation  of  the  wrong — that  he 
took  this  prudential  course  from  fear 
in  his  lonely  wanderings  as  a  stran- 
ger in  a  strange  land.  But  was  not 
his  covenant  God  to  be  trusted  ? 
^  Thy  kindness.  This  was  the  pleas- 
ant, amicable  understanding  for  mu- 
tual protection.  Abraham  will  have 
it  known  just  how  it  came  about  and 
that  it  was  their  understanding  all 
along,  and  not  merely  in  this  case. 
He  is  put  to  shame  on  his  own  show- 
ing. How  much  safer  and  better  to 
have  trusted  all  to  God ! 

14.  The  king  here  seems  to  ac- 
cept the  candid  explanations — and 
induced  also  by  his  vision  in  regard 
to  the  position  and  Divine  relation  of 
Abraham,  he  makes  amends  and 
brings  to  him  rich  presents.  He  also 
restores  to  him  his  wife  as  God  had 
commanded. 

15.  He  shows  his  kind  feeling  by 
giving  him  leave  to  dwell  in  any  part 
of  his  country,  doubtless  esteeming 
his  presence  of  great  advantage.  Be- 
sides this,  he  had  reason  to  value 
Abraham's  prayers,  (vs.  17,  ch.  21  : 
22,  23.) 

16.  Heb. — A  iliousand  of  silver  to 
iky  brother.  Lo  it  is  to  thee  a  covering 
of  the  eyes.  The  silver  was  in  shekels 
probably  about  $650.    It  was  a  pres- 


ent not  to  her  directly,  but  to  Abra- 
ham. And  he,  in  a  gentle  rebuke  to 
them  both,  perhaps,  is  called  her 
"  brother,"  as  they  had  claimed.  '*  A 
covering  of  the  eyes "  here  is  not  as 
some  imagine  a  veil,  understanding 
the  present  as  money  to  buy  a  veil, 
(a  large  amount  for  that  purpose,) 
but  it  is  rather  a  peace-offering — in 
consideration  of  the  damage  done  to 
them.  To  cover  one's  face  is  the 
Hebrew  idiom  for  causing  one  to  for- 
get a  wrong  done.  (See  ch.  32  :  20, 
21.  "I  will  cover  his  face,"  "I 
will  appease  him  with  the  present," 
Job.  9  :  24,)  or  for  appeasing,  as  of- 
fering a  pecuniary  consideration, 
sometimes  used  of  bribes.  So,  also, 
to  cover  sin  is  to  pardon — see  it  no 
more.  ^  Unto  all  that  are  with  Uiee 
— as  all  they  of  her  family  would  be 
interested  in  this  vindication  of  her 
character.  1"  Thus  she  ivas  reproved. 
Heb. — And  thou  art  judged.  The 
verb  is  here  to  be  taken  as  second 
person  feminine,  singular,  Niphal. 
Heb. — So  thou  art  judged — or  justice 
has  been  done  to  thee. — Keil  and 
Delitzsch.  Murphy  reads — And  all 
this  that  thou  maycst  be  righted.  Lit- 
erally— and  ivith  all  and  thou  art 
judged,  though  the  verb  is  commonly 
rendered  to  reprove  or  rebuke^  yet  also 
to  judge,  convince,  correct,  reason,  dis- 
pute. (See  ch.  31 :  37.)  This  is  the 
language  of  the  king,  and  this  is  the 
attempt  he  makes  very  generously 
and  kindly  to  set  matters  right  bo- 


B.  C.  1993.] 


CHAPTER  XXI. 


87 


17  IT  So  Abraham  ®  prayed  unto  God :  and  God  healed  Abime- 
lech,  and  his  wife,  and  his  maid-servants  ;  and  they  bare  children. 

18  For   the  Lord  ^had  fast  closed  up  all  the  wombs  of  the 
house  of  Abimelech,  because  of  Sarah,  Abraham's  wife. 


CHAPTER    XXL 

sited  Sarah  as  ] 
did  unto  Sarah  ^  as  he  had  spoken. 


A  ND  the  Lord  *  visited  Sarah  as  he  had  said,  and  the  Lord 


e  Job  42 : 


10.    f  ch.  12:  17.    a  1  Sam.  2 :  21.    bch.17:  19,  and  18:  10,14;  Gal.  4: 


tween  them.  Gerlach  reads  ^nc?s^e 
is  justified — that  is,  now  have  I  made 
all  restitution. 

17.  Abraham,  also,  is  prompt  to 
do  his  part  according  to  the  Di- 
vine plan,  (vs.  7.)  He  acted  the 
part  of  an  intercessor  with  God  for 
the  king  and  his  household.  And 
his  prayer  was  granted.  God  had 
pronounced  the  king  a  dead  man 
(vs.  3.)  on  account  of  Sarah,  which 
may  refer  to  this,  as  here  God  is 
said  to  heal  him;  for  he  had  been 
deadened  as  to  progeny,  (vs.  18.) 
Note. — How  magnanimous  to  ac- 
knowledge one's  error,  and  to  do  the 
best  to  make  amends.  We  can  pray 
for  those  whom  we  have  brought  in- 
to trouble  unadvisedly  ;  and  this  we 
ought  to  do,  that  God  may  deliver 
and  heal  them.  Keil  notes  the  sig- 
nificant distinction  here  between  the 
titles  of  God  that  are  used.  The 
cure  of  Abimelech  and  his  house  be- 
longed to  Elohim,  (God.)  Abraham 
directed  his  intercession,  not  to  Elo- 
him but  to  Ha-Elohim — the  God,  as 
the  personal  and  true  God.  It  was 
He,  too,  who  had  brought  the  disease 
upon  Abimelech,  not  as  Elohim  or 
Ha-Elohim,  but  as  Jehovah  the  God 
of  salvation,  (vs.  18,)  for  His  design 
therein  was  to  prevent  the  disturb- 
ance of  His  saving  plan  in  the  birth 
of  the  promised  son  from  Sarah. 
The  names  Elohim  and  Ha-Elohim 


indicate  the  same  relation  of  God  to 
Abimelech,  and  it  was  Jehovah  who 
interposed  for  Abraham — God  in  His 
redemptive  relation. 

Observe.  —  The  repetition  of 
Abraham's  wrong  doing  in  the  course 
of  twenty-four  years  is  in  nowise  in- 
credible considering  the  custom  of 
the  time.  The  details  are  quite  dif- 
ferent in  the  two  cases.  AbimelecK 
is  quite  a  better  character  than  Pha- 
raoh. He  is  a  heathen,  indeed,  but 
with  a  moral  sentiment  open  to  re- 
ceive God's  word  as  Pharaoh  was  not 
God  shows  Abraham  that  He  can 
carry  forward  his  plan  of  grace,  des- 
pite all  opposition  of  earthly  princes. 

CHAPTER  XXL 

§  42.  Birth  of  Isaac.  Hagar 
and  ishmael  cast  out.  ch. 
21:  1-21. 

The  birth  of  Isaac  is  the  first  re- 
sult of  the  covenant,  and  the  first 
step  towards  its  goal.  As  it  is  the 
germ  of  the  future  development,  and 
looks  to  the  greater  than  Isaac — 
the  New  Testament  Son  of  Promise 
— so  it  is  the  personal  and  practical 
pledge,  on  God's  part,  that  the  salva- 
tion of  the  world  shall  be  accom- 
plished. 

1.  The  Lord  (Jeho\Rh)  visited.  The 
covenant  God.  The  term  visit  here 
denotes   a  friendly  visit.     But  with 


38 


GENESIS 


[B.C.  1993. 


2  For   Sarali  '^  conceived,  und  bare  Abraham  a  son  in  bis  old 
age,  "^  at  tbe  set  time  of  which  God  had  spoken  to  him. 

3  And  Abraham  called  the  name  of  his  son  that  was  born  unto 
him,  whom  Sarah  bare  to  him,  ^  Isaac. 

4  And  Abraham  ^  circumcised  his  son  Isaac,  being  eight  days 
old,  s  as  God  had  commanded  him. 

5  And  ^  Abraham  was  a  hundred  years  old,  when  his  son  Isaac 
was  born  unto  him. 


c  Acts  7:8;  Gal.  4  :  22 ;  Heb.  11 :  11.    d  ch.  17 :  21. 
10, 12.    h  ch.  17 :  1,  17. 


ch.  17  :  19.    f  Acts  7:8.    g  ch.  17 : 


the  preposition  "upon,"  it  denotes  a 
judicial  visitation.  See  Exod.  28  :  5. 
Xhe  announcement  is  here  made  of 
God's  fidelity  to  His  covenant  prom- 
ise, and  of  how  the  event  fulfilled  the 
expectation.  This  is  narrated  also 
to  show  that  in  this  event,  the  plan 
of  grace  is  unfolded,  and  that  it  oc- 
curs in  the  line  of  God's  covenant 
arrangements.  The  son  of  promise 
is  now  to  be  born.  Isaac  is  the  germ 
of  that  promised  seed  in  whom  "  all 
the  nations  of  the  earth  shall  be 
blessed."  God  will  always  do  as  "  Ho 
hath  said,"  and  "  as  He  hath  spoken." 
Calvin  says  there  is  great  emphasis 
in  the  repetition,  calling  the  reader 
to  pause  in  the  consideration  of  so 
great  a  miracle. 

2.  For.  Heb. — And.  The  event 
is  now  recited  as  being  according  to  i 
the  very  terms  of  the  promise,  (ch.  I 
17:  6,  19,  21  ;  IS:  14.)  It  is  also 
recorded  that  this  son  was  born  to 
Abraham  in  his  old  age,  that  is,  be- 
yond the  natural  time,  (vs.  7,)  and 
thus  not  according  to  nature,  (Gal. 
4 :  23)  but  above  nature.  It  was 
also  at  the  set  time  as  promised  in 
ch.  17:  21;  ch.  18:  14.  With  God 
nothing  can  occur  out  of  season,  or 
aside  from  the  appointed  time.  Cir- 
cumcision pointed  to  the  miraculous 
generation. 

3.  Here  also  the  name  is  noticed 
as  being  the  same  as  Divinely  di- 
rected ch.  17:  19.  Isaac  means 
he  shall  laugh — or  Iheij  (one)   shall 


laugh.  The  name  reminds  of  that 
which  caused  the  laughter  of  Abra- 
ham and  Sarah,  (ch.  17:  17;  18: 
1 2  ;)  the  physical  impossibility  accord- 
ing to  natural  laws.  And  as  the 
name  is  associated  with  the  fulfil- 
ment, it  keeps  in  mind  the  contrast 
between  the  idea  and  the  reality. 
Her  laughter  of  incredulity  is  turned 
now  into  a  laughter  of  joy  at  the 
event,  (vs.  6.)  The  name  Isaac, 
therefore,  is  most  significant.  Through 
this  name,  Isaac  is  designated  as  the 
fruit  of  omnipotent  grace  working 
against  and  above  the  forces  of  na- 
ture. It  is  as  much  as  to  say,  this 
son  of  promise  is  indeed  he  the  men- 
tion of  whose  birth  was  laughed  at 
as  impossible.  So  afterwards  Ish- 
mael  laughed  at  him,  as  too  weak  to 
be  the  ground  of  such  attention  and 
such  hopes,  (vs.  9.)  And  the  name 
keeps  in  view  this  contrast  of  the 
natural  and  the  supernatural. 

4.  It  is  further  narrated  here  that 
Abraham  was  strict  to  fulfil  all  the 
covenant  conditions.  The  seal  of 
the  covenant  circumcision  was  set 
upon  the  child,  after  the  Divine  di- 
rection and  on  the  day  specified. 
(Ch.  17:  10-12.) 

5.  The  fiict  is  here  specially  noted 
that  this  birth  of  Isaac  was  above  na- 
ture and  not  according  to  nature, 
And  thus  the  great  miraculous  birth 
of  Jesus  is  foreshadowed  ;  and  it  is 
also  implied  that  what  begins  hero 
in    the  Divine   supernatural  agency 


B,  C.  1993.] 


CHAPTER  XXI. 


39 


6  IF  And  Sarah  said,  ^  God  hath  made  me  to  laugh,  so  that  all 
that  hear  ^  will  laugh  with  me. 

7  And  she  said,  Who  would  have  said  unto  Abraham,  that 
Sarah  should  have  given  children  suck  ?  ^  for  I  have  borne  hiiii  a 
son  in  his  old  age. 

8  And  the  child  grew,  and  was  weaned :  and  Abraham  made  a 
great  feast  the  same  day  that  Isaac  was  weaned. 

i  Ps.  126  :  2  ;  Isii.  54 :  1 ;  Gal.  4 :  27.    k  Luke  1:58.    1  ch.  18  :  11, 12. 


shall  be  continued  by  the  highest 
Divine  working.  As  the  birth  was 
at  Abraham's  century  time,  so  it  was 
about  thirty  years  after  his  call.  The 
miracle -was  manifest,  in  that  it  was 
after  sixty  years  of  their  fruitless 
marriaoje  union. 

6,  to  Iciurjh.  Heb.— Gorf  hath 
made  laughter  to  me.  "  A  laughing 
hath  God  prepared  for  me." — Keil. 
Benlsch  reads,  "  God  hath  made  me 
(a  person)  to  be  laughed  at  All 
that  hear  it  will  laugh  at  me."  But 
the  former  is  better.  The  allusion 
is  to  the  laughing  of  Abraham  and 
Sarah  at  the  announcement.  "  This 
is  an  occasion  for  laughing  indeed 
such  as  I  had  little  thought  when  it 
was  first  told  me — not  now  of  delight 
mixed  with  doubt,  but  of  wonder  and 
joy  unmingled  with  distrust.  This 
laughter  God  has  given  to  me  to 
vindicate  His  promise  and  to  rebuke 
my  unbelief"  Paul,  in  the  HebrcAvs, 
ascribes  her  preternatural  strength 
to  her  faith,  in  believing  the  prom- 
ise, though  she  at  first  received  it 
with  some  misgiving.  (Heb.  11  :  11.) 
f  Will  laugh  ivith  me.  Sept. — Re- 
joice loith  me.  Ps.  Jon. — Be  aston- 
ished with  me.  Rejoice  with  amaze- 
ment at  the  Divine  blessing. 

7.  Who  loould  have  said.  The  nat- 
ural incredibility  of  the  event  en- 
hances her  joy  and  wonder.  And  so 
her  testimony  is  here  recorded  to  the 
amazing  power  and  grace  of  God  in 
making  good  His  covenant  promises. 
God  is  wont  to  sjet  such  clear  and 


express  testimonies  to  His  miraculous 
works,  to  show  that  they  were  not 
by  any  means  natural.  And  it  was 
most  important  that  this  event  be 
witnessed  to  by  the  glad  mother  as 
being  not  nara  (pvaiv  but  irapa  <1)vglv 
(Gal.)  natural  indeed  in  its  progress 
and  issue,  but  not  therefore  in  its  or- 
igin. %  Who  would  have  said.  How 
naturally  unsupposable.  Who  ever 
would  have  reported  such  a  thing 
would  have  been  counted  mad.  %  Sa- 
rah shoidd,  etc.  Jle.h.—^Sarah  is  suck- 
ling children.    Yet  it  is  even  so  !   For 

1  have  home  him.,  etc.  This  is  the' 
mother's  new-found  joy  which  she 
herself  can  scarcely  credit.  This 
laughter  is  referred  to  in  Isa.  49  : 
13  ;  52  :  9  ;  and  by  Paul,  Gal.  4  :  7— 
"  Rejoice"  etc. 

8.  The  child  grew.  The  same 
term  is  used  by  Luke  (ch.  2  :  40) 
to  record  the  natural  growth  of  the 
child  Jesus.  It  is  commonly  inferred 
that  a  babe  was  not  weaned  until  the 
third  year,  (1  Sam.  1  :  22-24.     See 

2  Chron.  31  :  16,)  but  perhaps  in  the 
second  year — and  not  in  all  cases 
quite  the  same.  The  time  in  this 
case  is  important  only  to  ascertain 
Ishmaefs  age  at  being  cast  out.  "  As 
the  weaning  is  the  first  step  in  the 
direction  of  independent  existence,  it 
was  therefore  solemnized  by  a  feast." 
The  child  usually  remained  during 
the  first  five  years  under  the  special 
care  of  the  mother.  (Lev.  27  :  6.)  Af- 
ter that  the  son  came  under  the  man- 
aireraent  of  the  father. 


40 


GENESIS. 


[B.  C.  1993. 


9  IF  And  Sarah  saw  tlie  son  of  Hagar  "^  the  Egyptian,  ^  which 
she  had  borne  unto  Abraham,  °  mocking. 

10  Wherefore  she  said  unto  Abraham,  ^Cast  out  this  bond- 
woman, and  her  son ;  for  the  son  of  this  bond- woman  shall  not  be 
heir  with  my  son,  even  with  Isaac. 

mch.l6:l.    nch.l6:15.    o  Gal.  4  :  29.    p  Gal.  4 :  30  ;  ch.  25 :  6,  and  36 :  6,  7. 


9.  Now  is  recorded  the  casting  out 
of  Ishmael — the  son  of  a  human  ex- 
])e(iient.  This  was  (1.)  To  make  the 
whole  hope  depend  upon  the  son 
specially  given  by  God.  (2.)  To 
separate  this  hostile  element  from  the 
covenant  family.  Though  this  was  in 
the  plan  of  God,  yet  there  was  to  be 
an  occasion  for  it,  and  that  was  the 
wilful  mocking  of  Isaac  by  Ishmael. 
The  term  for  mocking  is  here  rather 
making  sport ;  and  the  verb  is  in  the 
intensive  mood.  Gr. — nai^ovTa — mak- 
ing fun.  It  is  the  verb  to  laugh,  but 
in  this  intensi^'^e  form,  meaning  pro- 
fane jesting,  but  referring  also  to  the 
laughter  already  recorded,  and  show- 
ing the  relation  of  the  party,  as 
before.  It  was  here  the  laugh  of 
derision  and  of  scorn,  and  not  of  joy. 
In  the  Galatiaus  (ch.  4  :  29)  Paul 
speaks  of  it  as  persecution.  Rightly 
was  the  child  of  promise  called  "  One 
.shall  laugh,"  at  whom  all  laugh  with 
various  expressions  of  incredulity, 
Y,^onder,  gladness,  and  scorn.  Ish- 
mael would  naturally  see  himself 
very  much  displaced  in  the  paternal 
attentions  and  afiections  by  this  new- 
born Isaac,  and  would  naturally  ex- 
])ress  his  envy  and  opposition.  So 
the  elder  son,  the  brother  of  the 
prodigal  was  angry.  Ishmael  was  now 
at  least  fifteen  years  of  age — perhaps 
seventeen.  He  was  thirteen  at  his 
circumcision.  (Ch.  17:25.)  A  year 
passed  before  Isaac's  birth.  And 
since  this  time,  at  least  another  year 
had  elapsed,  probably  more,  before 
the  weaning.  Sarah  saw  the  mock- 
ing of  Ishmael,  and  could  not  endure 


it.  This  persecution  of  him  that  wag 
after  the  Spirit,  by  him  that  was  af- 
ter  the  flesh,  (Gal.  4  :  29,)  led  to  the 
rejection  and  dismissal  here  recorded. 
And  this  Paul  takes  to  be  a  type  of 
what  shall  be  the  opposition  between 
the  fleshly,  carnal  membership  of  the 
churches,  and  the  true  spiritual  dis- 
ciples. Ishmael  would  say  or  feel, — 
"  How  absurd  that  this  little  helpless 
Isaac,  about  whom  there  is  such  an 
ado,  should  be  the  father  of  nations ' " 
Unbelief,  envy,  pride,  were  the  mo- 
tives of  his  conduct.  (See  Hengsten~ 
berg,  Pent.  I.)  It  was  thus  apparent 
that  this  son  of  the  Egyptian  woman 
v/as  unfit  to  be  the  son  of  promise. 
He  was  already  inwardly  separated 
from  the  household  of  faith.  Let 
him  now  be  openly  thrust  out.  Al- 
ready the  affliction  of  the  Egyptians 
was  suffered  by  Abraham,  which  was 
to  continue  through  the  four  hundred 
yeare.  The  child  of  Hagar,  as  a 
Gentile  slave,  would  be  also  a  slave. 
1 0.  The  provocation  given  by  Ish- 
mael for  his  dismissal  by  Sarah's  re- 
quest, is  thus  expressly  recorded. 
^  Cast  out.  Paul  to  the  Galatiana, 
uses  this  historical  passage,  as  to  be 
allegorically  explained ;  that  is,  tht> 
facts  have  an  underlying  sense , 
namely,  that  there  are  two  dispensa- 
tions represented  by  Hagar  and  Sa- 
rah,— the  Law  and  the  Gospel, — and 
two  classes  of  sons  in  the  visible 
church,  as  there  are  these  two  in  the 
family  of  Abraham — the  one  of  the 
legal  spirit,  the  other  of  the  gospel ; 
the  one  afl:er  the  flesh,  the  other  after 
the   spirit ;  the    former  persecuting 


B.  C.  1993.] 


CHAPTER  XXL 


41 


11  And  the  thing  was  very  grievous  in  Abraham's  sight,  ^  be- 
cause of  his  son. 

12  ^  And  God  said  unto  Abraham,  Let  it  not  be  grievous  in 
thy  sight,  because  of  the  lad,  and  because  of  thy  bond-woman ;  in 
all  that  Sarah  hath  said  unto  thee,  hearken  unto  her  voice  :  'for  in 
Isaac  shall  thy  seed  be  called. 

13  And  also  of  the  son  of  the  bond-woman  will  I  make  *  a 
nation,  because  he  is  thy  seed. 

14  And  Abraham  rose  up  early  in  the  morning,  and  took  bread, 
and  a  bottle  of  water,  and  gave  it  unto  Hagar,  putting  it  on  her 
shoulder,  and  the  child,  and  *  sent  her  away :  and  she  departed, 
and  wandered  in  the  wilderness  of  Beer-sheba. 


q  ch.  17:  18.    r  Rom.  9; 
8:35. 


;  Heb.  11 :  18.    s  yer.  18  ;   ch.  16  :  10,  and  17  :  20.    t  John 


k 


and  opposing  the  latter.  But  the 
separation  must  be  made  as  is  here 
done  in  Abraham's  house.  The  son 
of  the  bondwoman — the  Ishmael — 
the  children  of  bondage,  of  the  Juda- 
izing,  legal  spirit,  must  be  cast  out, 
as  not  allowed  to  inherit  along  with 
Uie  son  of  the  free  woman.  They 
who  are  in  bondage  to  the  righteous- 
ness of  the  law,  do  thus  scorn  and 
persecute  those  who  are  of  the  free 
spirit  of  the  gospel.  They  cannot 
hve  in  the  same  house.  (1.)  The 
same  great  idea  runs  through  all  the 
history  of  the  church,  and  pervades 
all  the  Scripture  and  all  God's  deal- 
ings. (2.)  We  see  the  unity  of  the 
Bible  and  of  the  church.  %  Cast  out. 
The  term  means  sometimes  to  divorce, 
disown.  And  this  idea  may  be  con- 
veyed here.  ^  My  son.  This  was 
the  sting. 

11.  Ishmael  was  Abraham's  son, 
though  not  Sarah's ;  and  this  stern, 
imperious  demand  was  grievous  to 
bun.  Heb. —  The  loord  (or  thing) 
was  evil  exceedingly  in  the  eyes  of 
Abraham  on  account  of  his  son.  He 
could  not  think  of  casting  his  son 
Ishmael  out  upon  the  cold  world,  be- 
loved as  he  was  to  him,  (ch.  17:  18.) 
Observe. — Abraham  alone  is  called 
the  friend  of  God  in  the  Old  Testa- 
ment, and  only  after  his  death, 
4* 


(2  Chron.  20 :  7  ;  Is.  41:  8.)  And 
James  calls  attention  to  this  fact, 
(Jas.  2  :  23.) 

12.  God.  The  term /e/joraA  is  not 
here  used,  as  there  was  no  appearing, 
but  an  inward  revelation  of  God's 
will,  without  the  agency  of  the  Cov- 
enant Angel.  He  charges  Abraham 
with  the  reasonableness  of  this  de- 
mand of  Sarah,  seeing  that  it  was  the 
Divine  plan  to  have  the  covenant 
posterity  in  the  line  of  Isaac.  ^  In 
Isaac  shall  thy  seed  he  called.  "  Shall 
seed  (posterity)  he  called  to  thee." — 
Keil.  Not  ''  through  Isaac  shall  seed 
be  raised  to  thee." — Benisch.  But 
"  in  the  person  of  Isaac  shall  there 
be  posterity  to  thee  which  shall  pass 
as  such." — Keil.  In  Heb.  to  he 
called  is  the  same  as  to  he.  Isaac  is 
the  covenant  seed  in  whom  "  thy 
seed"  in  the  highest  sense,  as  the 
Messiah  (Gal.  3 :  16,)  shall  be,  and 
be  recognized. 

13.  Yet  Ishmael  was  not  to  be  ex- 
cluded from  the  Divine  promise  and 
favor,  but  because  of  his  being  the 
son  of  Abraham,  he  was  to  be  consti- 
tuted a  nation y  as  was  promised,  (ch. 
16  :  10  and  17:  20.) 

14.  Abraham  obeyed  the  Divine 
direction,  painful  though  it  had  been 
to  him  to  contemplate.  ^  Bread  is 
often  used  as  a  general  term  for  pro- 


42 


GENESIS. 


[B.  C.  1993. 


15  And  the  water  was  spent  in  the  bottle,  and  she  cast  thft 
child  under  one  of  the  shrubs. 

16  And  she  went,  and  sat  her  down  over  against  hiin,  a  good 
way  off,  as  it  were  a  bow-shot:  for  she  said,  Let  me  not  see  the 
death  of  the  child.  And  she  sat  over  against  him,  and  lifted  up 
her  voice,  and  wept. 

17  And  "  God  heard  the  voice  of  the  lad :  and  the  angel  of  God 

u  Ex.  3  :  7. 


visions,  or  food  of  different  kinds. 
^  A  bottle  of  water.  This  was  a  skin 
of  a  goat  or  kid,  made  so  as  to  bold 
water.  And  it  is  still  the  mode 
at  the  East.  We  came,  on  a  hot 
day's  journey,  to  a  cistern  excavated 
in  the  limestone  rock,  holding  rain- 
water, and  at  once  the  skin  bottle 
was  let  down  into  the  water  with  a 
cord.  At  the  first  drawing  we  no- 
ticed some  hairs  from  the  skin  in  the 
water,  but,  pouring  it  out,  the  second 
draught  was  perfectly  clear.  Such 
a  supply,  however,  as  she  could  carry 
on  her  shoulder  would  not  last  long 
for  her  journey.  1"  And  the  child. 
The  last  clause  is  in  parenthesis,  so 
that  we  read  "  he  took  bread.,  etc.,  and 
he  gave  it  and  the  child  unto  Hagar." 
Of  course  we  are  not  to  understand 
that  he  put  the  child  on  her  shoulder 
along  with  the  water-skin.  The  boy 
was  fully  sixteen  years  of  age,  as  we 
suppose.  (See  vs.  8.)  The  term  here 
rendered  "  child "  means  rather, 
"  lad" — boy — youth.  (See  ch.  4  :  23.) 
Boys  often  married  at  that  age  in  the 
East.  ^  The  la'dderness  is  not  a  des- 
ert, but  a  wild,  uncultivated  district 
of  open  commons.  ^  Of  Beersheba. 
Adjacent  to  this  town  where  Abra- 
ham was  probably  residing.  It  may 
be  here  so  named  by  the  historian, 
though  possibly  not  so  called  until 
afterwards.  Note — Abraham  has 
by  some  been  charged  with  severity 
in  this.  But  not  so.  He  acted  ac- 
cording to  the  Divine  direction.  Ha- 
gar obtained  her  freedom  by  this  dis- 
missal.   And  they  were  not  excluded 


from  the  covenant  by  this  (since  Ish- 
mael  had  been  circumcised  and  had 
covenant  promises),  nor  from  inter- 
course with  Abraham's  house.  (Ch. 
25  :  9.)  Besides,  at  this  age,  boys  in 
the  East  are  commonly  sent  out  to  do 
for  themselves.  (See  also  ch.  25  :  6  ) 
She  may  have  set  her  face  towards 
her  native  Egypt. 

15.  In  the  hot  plains  the  water 
gave  out,  and  the  lad  was  exhausted. 
The  mother  cast  the  child  under  one 
of  the  shi^ubs, — that  is,  she  let  go  his 
hand,  as  he  sank  to  the  ground,  and, 
in  a  despairing  mood,  laid  him  away 
under  a  bush,  in  the  shade,  as  if  to 
die. 

16.  The  mother,  retiring  from  the 
painful  sight  of  her  famishing  boy,  yet 
keeping  faithful  watch  at  a  distance  of 
a  bow-shot  (Heb. — in  the  distance,  as 
archers)  is  touchingly  natural.  The 
meaning  is,  as  far  oft'  as  archers  take 
their  stand,  or  set  their  target.  As 
we  came  to  the  Dead  Sea  on  a  very 
hot  day,  and  much  athirst,  one  of  our 
Arab  attendants  sank  exhausted  on 
the  sand.  A  physician  of  our  com- 
pany took  out  his  flask  of  brandy  to 
minister  to  his  relief;  but  he  stoutly 
refused  it,  as  the  Koran  forbids  the 
use  of  strong  drink.  It  was  only 
after  some  hours'  delay  that  he  could 
follow  us. — The  attitude  of  the  heart- 
broken mother  is  described  with  the 
utmost  simplicity.  The  Sept.  reads 
here,  "  The  boy  loept." 

1 7.  It  was  Ishmael's  voice,  and  not 
Hagar's,  that  God  is  said  to  have 
heard ;  for  the  lad  had  the  promise 


B.  C.  1993.] 


CHArXEll  XXL 


48 


called  to  Hagar  out  of  heaven,  and  said  unto  her,  What  aileth 
tliee,  Hagar  ?  Fear  not,  for  God  hath  heard  the  voice  of  the  lad 
where  he  is. 

18  Arise,  lift  up  the  lad,  and  hold  him  in  thine  hand :  for  ^  I 
will  make  him  a  great  nation. 

19  And  ^  God  opened  her  ej-es,  and  she  saw  a  well  of  water:  and 
she  went,  and  filled  the  bottle  with  water,  and  gave  the  lad  drink. 

20  And  God  ^  was  with  the  lad ;  and  he  grew,  and  dwelt  in  the 
wilderness,  ^  and  became  an  archer. 

21  And  he   dwelt  in  the  wilderness  of  Paran  :  and  his  mother 
"  took  him  a  wife  out  of  the  land  of  Egj^pt. 

w  ver.  13.    x  Namb.  22  :  31  ;  2  Kings  6  :  17,  18,  20  ;  Luke 24 :  16,  31.     y  ch.  28  :  15,  aud  39  : 
2,8,21.     zch.  16:  12.    ach.  24:4. 


which  secured  for  him  a  hearing. 
Yet  it  is  "  God  "  who  heard  him,  and 
not  "  JeJwvah ; "  for  now  the  lad  is 
removed  from  the  cotenant  circle  to 
the  outside  world,  under  the  general 
Divine  Providence.  The  lad  is  not 
said  to  have  cried  (only  the  mother), 
but  it  is  here  implied.  God  calls  to 
her  out  of  heaven,  showing  His  care- 
ful watch  of  her,  as  she  kept  watch 
of  the  lad.  "  Like  as  a  father  piticth 
His  children." — "  As  one  whom  his 
mother  comforteth."  Ha^ar  is  charfred 
itot  to  fear,  because  of  God's  hearing 
the  voice  of  the  lad.  It  is  all  along 
implied  that  she  is  regarded  for  his 
sake. 

18.  The  distressed  mother  is  bid- 
den to  get  up  and  lift  up  her  boy. 
^  Hold  him.  Heb. — Take  Jirm  hold 
of  him  ici'h  thy  hand.  The  promise 
already  made  respecting  him  is  here 
repeated,  as  the  ground  upon  which 
he  was  to  be  cared  for. 

19.  Opened.  Sam.  Vers. — enlight- 
ened. "  Having  been  previously  as- 
tonished with  grief,  she  did  not  dis- 
cern Avhat  was  plainly  before  her 
eyes." — Calvin.  (See  Numb.  22  :  31.) 
So   we   do   not   see   "  the  fountain 

k opened   for   sinners   in   this   world's 
"wilderness  till  God  opens  our  eves." 
20.    Was  2vith  the   lad.     Chald.— 
^'  And  the  Word  of  the  Lord  teas  for 


guided,  and  prospered  the  lad.  And 
he  became.  Heb. — And  he  lecame, 
ivhen  he  grew  up.,  an  archer.  Sam. 
— a  s^kiJfid  archer.  The  descendants 
of  Ishmael  were  celebrated  for  their 
skill  in  the  use  of  the  bow.  (Is.  21  : 
17.)  That  he  dwelt  in  the  wilderness 
is  repeated  in  the  next  verse '  to  lay 
stress  upon  his  roving  life  as  a  hunter. 
21.  The  wilderness  of  Paran.  The 
caravan  route  to  Egypt  from  Beer- 
sheba  lay  through  the  desert.  It  is 
for  the  most  part  desolate  and  dry. 
"  It  is  the  large  desert  of  El  Tin, 
which  stretches  along  the  southern 
border  of  Canaan,  from  the  west 
fringe  of  the  Arabah  towards  the 
east  of  the  Desert  of  Shur,  on  the 
frontier  of  Egypt,  and  extends  south- 
ward to  the  promontories  of  the 
Mountains  of  Horeb.  On  its  north- 
ern edge  lay  Beersheba,  whither 
Abraham  had  removed  from  Gerar  ; 
so  that,  in  all  probability,  Hagar  and 
Ishmael  were  sent  away  from  his 
abode  there,  and  had  wandered 
about  in  the  surrounding  desert,  till 
Hagar  was  afraid  that  they  should 
perish  of  thirst." — Keil  and  Delitzsch. 
^  A  icife.  Here  it  is  shown  that  he 
took  up  his  abode  in  the  wilderness, 
and  led  the  life  of  a  roving  hunter, 
and  adopted  the  habits  of  a  wilder- 
ness man — "  a  tcild  man"  (ch.  16  : 
16,) — till  at  length  he  and  his  trjba 


44 


GENESIS. 


[B.  C.  1993 


22  IT  And  it  came  to  pass  at  that  timej  that  ^  Abimelech  and 
Phichol  the  chief  captain  of  his  host  spake  unto  Abraham,  saying, 
"  God  is  with  thee  in  all  that  thou  doest: 

23  Now,  therefore,  ^  swear  unto  me  here  by  God,  that  thou  wilt 
not  deal  falsely  with  me,  nor  with  my  son,  nor  with  my  son's  son : 
but  according  to  the  kindness  that  I  have  done  unto  thee,  thou 
blialt  do  unto  me,  and  to  the  land  wherein  thou  hast  sojourned. 

b  ch.  20 :  2,  and  26  :  26.    c  ch.  26 :  28.    d  Josh.  2 :  12  :  1  Sam.  24 :  21. 


became  a  bandit  band, — his  hand 
against  every  man  and  every  man's 
hand  against  him.  That  he  married 
a,  wife  out  of  Egypt  is  here  stated,  to 
prepare  us  for  the  sketch  of  his  de- 
.^cendants,  (eh.  25  :  12-18,)  the  Be- 
douin Arabs.  This  also  completed 
tlie  estrangement  of  Ishmael's  line 
iVom  that  of  Isaac,  as  Egypt  was  the 
hmd  of  his  mother's  birth  and  of 
heathen  superstition.  That  the 
mother  chose  his  wife  was  according 
to  the  established  usage  of  Eastern 
nations  for  the  parent  to  make  the 
choice  of  a  husband  or  a  wife  for  the 
children. 


§  43. 


Abraham  and  Abimelech. 
Ch.  21  :  22-34. 


22.  The  First  Treaty.  The 
king  and  his  chief-captain  come  to 
l)(!ersheba,  where  Abraham  dwelt. 
J  lere  follows  a  treaty  of  Abimelech 
with  Abraham.  Expediency,  not 
h'6S  than  piety,  led  him  to  seek  a 
closer  alliance  with  the  patriarch 
whom  he  saw  to  be  so  nearly  allied 
t(5  God.  Here  was  a  fulfilment  of 
the  promise,  in  part.  (Ch.  12  :  2.) 
Abimelech  had  noticed  remarkable 
fivors  of  God  shown  to  Abraham. 
(1.)  In  the  defeat  of  the  four  kings. 
(2.)  In  the  twofold  deliverance  of 
Sarah.  (3.)  In  the  miraculous  birth 
of  Isaac.  Besides  this,  the  appear- 
ing of  God  to  him  in  favor  of  Abra- 
liam,  the  certainty  of  a  large  poster- 
ity in  Isaac,  and  the  growing  power 
of  this  patriarch,  who  ten  years  ago 


led  out  three  hundred  and  eighteen 
trained  servants,  made  the  king  anx- 
ious for  the  alliance. — De  Sola.  He 
was  also  probably  acquainted  with 
the  tenor  of  the  promises  made  to 
Abraham  for  the  possession  of  Ca- 
naan, and  he  was  anxious  to  secure 
the  integrity  of  his  own  territory,  as 
King  of  the  Pkilistines.  ^  Phichol. 
This  name  of  the  king's  commander- 
in-chief  means  ^^  mouth  of  all" — that 
is,  all-commanding.  This  v/as  prob- 
ably an  official  title,  like  that  of 
Abimelech.  The  presence  of  this 
chief  officer  along  with  the  king  on 
this  occasion  would  imply  that  it  was 
a  public  compact.  "  It  is  very  prob- 
able that  this  event  took  place  before 
some  of  the  facts  recorded  in  the 
previous  passage  and  soon  after  the 
birth  of  Isaac." — Murphy.  1"  God  is 
luith  thee.,  etc.  This  conviction  was 
enough  to  prompt  him  to  such  a  pro- 
cedure. Abraham  was  called  the 
friend  of  God  as  bein^  one  who  was 
befriended  by  God  in  an  especial 
manner.  And  the  humblest  Chris- 
tian has  a  dignity  and  a  power  in  the 
world  on  this  same  account;  so  that 
often  men  wish  to  secure  their  inter 
est  with  ,God  on  their  behalf 

23.  A  solemn  oath  was  sought  of 
Abraham,  not  to  deal  falsely.  Lit.— 
that  thou  wilt  not  lie  to  me.  It  was  a 
compact  for  his  own  security  and  that 
of  his  descendants — son  and  son's 
so?i.  Sept. — Neither  my  seed  nor  my 
name.  ^  But.  The  king  lays  claim 
to  such  kind  treatment  on  the  ground 
of  kindness  already  shown  by  hjm  tp 


B.  C.  1993.] 


CHAPTER  XXI. 


45 


24  And  Abraham  said,  I  will  swear. 

25  And  Abraham  reproved  Abimelech  because  of  a  well  of  water, 
which  Abimelech's  servants  ^  had  violently  taken  away. 

26  And  Abimelech  said,  I  wot  not  who  hath  done  this  thing : 
neither  didst  thou  tell  me,  neither  yet  heard  I  of  it,  but  to-day. 

27  And  Abraham  took  sheep  and  oxen,  and  gave  them  unto 
Abimelech :  and  both  of  them  ^  made  a  covenant. 

28  And  Abraham  set  seven   ewe-lambs  of  the  flock  by  them- 
selves. 

29  And  Abimelech  said   unto   Abraham,   ^What   mean   these 
seven  ewe-lambs,  which  thou  hast  set  by  themselves  ? 


ech.  26:  15, 18,  20, 21, 22.    fch.26:31.    gcb.  33: 


the  patriarch.  (Ch.  20  :  14-16.)  Sept. 
— According  to  the  rujJdeousness^  etc. 
^  And  to  the  land.  The  kmg  was 
evidently  fearful  of  such  a  power  as 
Abraham's,  as  endangering  his  terri- 
tory, especially  as  the  patriarch  had 
proved  himself  a  strong  military 
chieftain  and  so  successful  in  war, 
and  as  he  had  already  an  alliance 
with  the  neighboriu 
Eshcol,  and  Slarare. 

24.  /  unll  smear.  The  term  to 
swear  in  the  Heb.  is  the  verbal  form 
of  the  number  seven.,  because  seven 
with  the  Hebrews  was  a  sacred 
number,  the  seventh  day  being  from 
the  beginning  a  sacred  part  of  time. 
And  oaths  Avere  confirmed  either  by 
seven  sacrifices,  (as  here,  vs.  28,)  or 
by  seven  witnesses  and  pledges.  (See 
Gesenius.)  "  Thus  worthily  does  the 
first  chapter  in  the  history  of  treaties 
open." — Kitio. 

25.  There  was  a  matter  of  dispute 
to  be  settled  before  the  treaty  should 
be  solemnized.  Abimelech's  men 
had  taken  advantage  of  Abraham 
about  a  well.  This  was  indeed  a 
point  of  difficulty,  showing  the  deli- 
cate relations  of  the  parties.  The 
Philistines  were  naturally  jealous  of 
this  right  which  the  digging  of  a  well 
was  understood  to  give  to  the  land, 
as  a  lien  upon  it,  lest  Abraham's 
people  might  thus  acquire  a  title  in 


their  country,  and  claim  possession 
at  length.  Hence,  when  Abraham 
left  that  district,  they  took  care  .to 
fill  up  the  wells  which  he  had  dug. 
And  hence  the  renewed  and  bitter 
strife  with  Isaac  when  he  afterwards 
came  and  cleared  out  those  wells, 
and  dug  new  ones  for  himself.  (See 
Kitlo's  Pict.  Hist,  of  Pal,  p.  61.) 

26.  The  king  promptly  replied  to 
Abraham's  complaint  that  he  had 
heard  nothing  of  this  violent  pro- 
ceeding of  his  own  men  until  that 
very  day ;  that  he  knew  nothing  of 
who  had  thus  transgressed,  and  that 
Abraham  had  not  given  information 
of  the  wrong  till  then,  else  it  might 
sooner  have  been  rectified. 

27.  This  present  of  sheep  and 
oxen  was  quite  extra  to  the  common 
ceremony  of  covenanting,  and  was 
meant  to  express  Abraham's  good- 
will, and  to  give  special  emphasis  to 
the  transaction.  Besides  some  of 
these  he  set  aside  for  a  witness.  And 
altogether  "  it  was  a  material  pledge 
that  he  would  reciprocate  the  kind- 
ness shown,  and  live  in  friendship 
with  the  king  and  his  descendants." 
— Keil  and  Delitzsch.  Bush  suggests 
that  these  animals  may  have  been 
wiven  to  the  kin^;  to  offer  before  the 
Lord. 

28-30.  It  was  not  to  redeem  the 
well,   but    to   secure   a  pubhc   and 


46 


GENESIS. 


B.  C.  1994. 


30  And  he  said,  For  these  seven  ewe-lambs  slialt  thou  take  of 
my  hand  that  ^  they  may  be  a  witness  nnto  m.e  that  I  have  digged 
this  welL 

31  Wherefore  he  '  called  that  place  Beer-sheba ;  because  there 
they  sware  both  of  them. 

32  Thus  they  made  a  covenant  at  Beer-sheba ;  then  Abimelech 
rose  up;  and  Phichol  the  chief  captain  of  his  host,  and  they  re- 
turned into  the  land  of  the  Philistines. 

33  IF  And  Ahraliaiii  planted  a  grove  in  Beer-sheba,  and  ^  called 
there  on  the  name  of  the  Lord,  ^  the  everlasting  God. 


h  ch.  31 :  48,  52.    i  ch.  26  :  33.    k  cli.  4 :  2G.     1  Deut.  33 :  27  ;  Isa.  40  :  2S  ;  Rom. 
1  Tim.  1 :  17. 


2G» 


formal  concession  or  aojreement  about 
the  well  as  his  property,  that  the 
present  was  given.  Tliis  giving  of 
presents  to  ratify  a  treaty  is  common 
with  Oriental  nations ;  and  here 
Abraham  gave  the  present  in  token 
of  his  good  feehng  as  a  subject,  and 
of  his  satisfaction  with  the  king's  ex- 
planation, and  witli  his  acknowledg- 
ment of  his  property  in  the  well. 
Tlie  reception  of  the  gifts  was  a 
pledge  that  there  would  no  longer 
be  any  dispute  of  Abraham's  claim. 
In  this  dealing  in  seven,  the  sacred 
number,  there  was  the  form  of  an 
oath. 

31.  Beersheha.  The  name  means 
Well  of  seven,  or  ivelL  of  an  oath,  the 
term  for  seven  being  akin  to  that  for 
oath.  Kdl  and  JMl/zsch  take  it  to 
mean  '  seven-icell,'  from  the  seven 
lambs  by  wdiich  Abraham  secured 
possession  of  the  well.  It  is  now 
known  as  Bir-es-Stha.  (See  Ritter 
Erd.  vol.14.)  ^  They  sware.  lAt. — 
they  seven-Q^  themselves.  Accord- 
ing to  Herodotus,  (3,  8,)  the  Arabi- 
ans among  others  chose  some  seven 
things  to  give  validity  to  an  oath. 

32.  Nothing  is  said  expressly  of 
slaying  animals  in  this  covenant — 
unless  it  be  implied  in  the  phrase 
(here  and  in  vs.  27)  which  is  literally, 
"  And  they  cut  a  covenant," — Avhich 
phrase  originally  refers  to  the  dissect- 
ing of  the  animals  and  passing  be- 


tween the  parts.  (Ch.  26  :  83.)  The 
Philistine  king  and  chief  now  return 
from  Beersheba  on  the  border  to 
their  land,  (Gerar.)  Beersheba  was 
in  the  Wady  es  Seba,  twelve  hours 
journey  to  the  south  of  Hebron. 
Two  deep  wells  with  pure  sweet  wa- 
ter are  reported  by  llobinson,  and 
are  called  Bir  es  Seba. 

33.  Planted  a  grove.  Sept. — A 
field.  Ps.  Jon.  and  Jer.  Targ.—^ 
paradise  (or  garden.^  Onk.,  Syr., 
Ar. — A  tree.  It  is  properly  the  Ori- 
ental tamarisk  tree  or  grove.  This 
was  a  religious  act.  it  would  seem, 
like  building  a  temple  for  worship, 
for  himself  and  his  people.  And 
from  ch.  12:  6,  7,  and  13:  18,  we 
learn  that  there  were  such  groves  at 
Moreh  and  at  Mamre.  "  This  was 
evidently  a  pre-Mosaic  usage,  since, 
in  consequence  of  its  subsequent 
perversion,  it  was,  in  the  Levitical 
law  denounced."  (Deut.  16:  21.) 
"  The  planting  of  this  long-lived  tree 
with  its  hard  wood  and  its  long,  nar- 
row, thickly  clustered,  evergreen 
leaves,  was  to  be  a  type  of  the  ever- 
enduring  grace  of  the  faithful  cove- 
nant God." — Keil  and  Delitzsch.  This 
planting,  too,  implies  that  Abraham 
now  felt  himself  more  settled  in  the 
land.  Ele  "  calls  upon  the  name  of 
Je  ovah  the  everlasting  God."  By 
till  name  he  confesses  Him  as  faith- 
ful and  true  to  His  promises  forever. 


B  C.  1973.]  CHAPTER  XXII.  47 

34  And  Abraham  sojourned  in  the  Pliilistines'  land  many  days. 


CHAPTER    XXII. 

AND  it  came  to  pass  after  these  things,  that  ®  God  did  tempt 
Abraham,  and  said  unto  him,  Abraham :  and  he  said.  Behold, 
here  I  am. 

a  1  Cor.  10 :  13  ;  Heb.  11 :  17 ;  Jam.  1 :  12  ;  1  Pet.  1 :  7. 


I 


-34.  Tliough  the  king  and  his  gen- 
cral-in-chief  are  said  to  have  returned 
from  their  interview  with  Abraham 
to  the  land  of  the  Philistines,  (vs.  32,) 
yet  the  latter  is  said  to  have  sojourned 
in  that  land.  Beersheba  was  on  the 
border  of  it,  and  did  not  belong  to 
(^erar,  the  kingdom  of  Abimelech  in 
the  strictest  sense,  though  the  Phil- 
istines claimed  the  district  as  their 
own,  as  is  plain  from  their  seizing 
the  well  from  Abraham.  Besides, 
the  patriarch  would  occupy  pasture 
grounds  in  that  whole  region  ;  and 
as  he  WM  invited  to  dwell  in  the 
land,  (ch.  20  :  15,)  he  would  be,  prop- 
erly speaking,  a  sojourner  there,  as  a 
nomad  shepherd. 

CHAPTER  XXn. 

§  44.  Trial  of  Abraham.  Isaac 
AND  THE  Sacrifice.  Cove- 
nant Promise  Renewed. 

Abraham's  faith  works.  It  must 
endure  also.  First  of  all  he  had  to 
part  from  his  country  and  kindred  at 
God's  call.  Xext,  he  must  go  at  the 
stress  of  famine  to  a  land  of  stran- 
gers. He  did  it,  and  returned.  Then 
he  must  have  his  kinsman  separate 
from  him  for  richer  territory.  Next 
he  must  go  out  in  battle  against  plun- 
denng  kings  and  their  hordes.  Then 
he  must  go  through  the  grievous 
doubts  about  his  posterity,  and  about 
the  promise  of  blessing  to  mankind 
through  him.  After  having  a  son 
through  his  bond-maid,  he  is  called 


to  cast  him  out  and  surrender  his 
natural,  paternal  affection  to  the  de- 
mand of  faith.  And  now,  as  he  has 
been  in  the  school  of  trial  with  such 
various  and  difficult  lessons,  he  haB 
to  master  one  more,  the  hardest  of 
all.  Now  that  his  whole  soul  rests 
on  Isaac  as  the  covenant  son  for 
whom  Ishmael  had  been  given  up, 
he  is  called  to  give  up  Isaac,  and  see 
no  other  son  of  promise,  according 
to  the  flesh,  through  whom  the  cove- 
nant can  be  made  good.  And  yet 
in  Isaac's  offering  the  faith  that  is  so 
sorely  tried  comes  to  see  the  New 
Testament  Isaac  as  the  greater  Son 
of  promise,  and  risen  from  the  dead. 
So  that  this  Jesus  testifies  of  him : 
"  Abraham  rejoiced  to  see  my  day. 
He  saw  it  and  was  glad."  (John  8  : 
56.)  Abraham  was  thus  led  to  see, 
in  picture,  how  God  would  bless  the 
nations  in  him  through  Christ.  1^  God. 
Heb. — The  God.  The  personal,  true 
God,  not  any  tempter,  as  Satan,  and 
not  to  tempt  to  sin.  (See  James  1  : 
13.)  •[  Tempt.  Geneva  Vei's, — Did 
prove.  Sept. — Tried.  The  word 
means  to  try,  or  prove,  to  put  to  the  test. 
This  is  set  forth  as  God's  intent  in  the 
transaction — not  to  sanction  human 
sacrifice,  but  to  test  Abraham's  faith 
and  obedience.  "  The  issue  also 
shows  that  God  did  not  desire  the 
sacrifice  of  Isaac  by  slaying  and  burn- 
ing him  upon  the  altar,  but  his  com- 
plete surrender,  and  a  wiUingness  to 
otler  him  up  to  God  even  by  death. 
Nevertheless  the  Divine  command 
was  given  in  such  a  form  that  Abra- 


48 


GENESIS. 


[B.  C.  1979. 


ham  could  not  understand  it  in  any 
other  way  than  as  requiring  an  out- 
ward burnt  offering,  because  there 
was  no  other  way  in  v/hich  Abraham 
could  accomplish  the  complete  sur- 
render of  Isaac,  than  by  an  actual 
preparation  for  really  offering  the  de- 
sired sacrifice." — Keil  and  Delitzsch. 
This  constituted  the  trial  so  severe, 
beyond  conception.  In  God's  view, 
and  for  the  purpose  in  hand,  it  was 
regarded  as  a  burnt  offering,  for  he  is 
said  to  have  "  received  him  from  the 
dead  in  a  figure  "  (Heb.  11:  19.)  and 
to  have  "  done  this  iking"  vs.  16.  Lu- 
ther says  :  "  The  human  reason  sim- 
ply concluded  that  either  the  promise 
was  false,  or  that  the  command  was 
not  of  God  but  of  the  devil."  Yet 
upon  a  last  analysis,  faith  concluded 
that  "  God  was  able  to  raise  him  up 
even  from  the  dead."  And  as  faith 
gave  him  up  for  dead,  so  faith  re- 
ceived him  from  the  dead,  and  saw 
in  him  the  risen  Lord.  Faith  is 
worth  trial,  (1  Pet.  1 :  7,)  more 
than  gold  is  worth  refining.  "  It  be- 
longs to  the  dignity  of  a  moral  being  ; 
to  be  put  to  a  moral  probation.  Such 
assaying  of  the  will  and  conscience 
is  worthy  both  of  God  the  assayer 
ai^d  of  man  the  assayed." — Murphy. 
The  spot  where  the  patriarch  was 
directed  to  do  this  work  of  faith,  be- 
ing the  same  site  on  which  the  tem- 
ple was  afterwards  built,  was  de- 
signed to  show  the  great  Messianic 
idea  running  through  all  the  history 
in  all  the  ages.  Lange  and  others 
understand  that  Abraham  was  in  er- 
ror in  supposing  that  God  called  for 
the  actual  sacrifice  on  the  altar  when 
He  demanded  only  the  surrender. 
But  why  then  direct  him  to  go  to 
such  a  distance  with  all  the  prepara- 
tions for  the  offering  if  He  had  not 
meant  to  be  so  understood  ?  But 
what  was  the  need  for  this  trial  ? 
As  yet,  observe,  Abraham  was  claim- 
ing Isaac  as  of  his  own  body  and  this 
fleshly  affection  contended  with  the 


spiritual  which  regarded  him  aa  a 
child  of  grace  and  of  promise.  But 
if  his  faith  is  to  be  perfected,  he  must 
deny  his  fleshly  love  to  his  son,  that 
the  promise  of  God  might  remain  the 
sole  basis  of  his  affection,  and  also 
of  his  hope  in  Him.  He  must  give 
him  up  to  the  dead  as  his  natural 
offspring,  so  as  to  receive  him  from 
the  dead  as  the  mere  gift  of  God — as 
purely  and  simply  the  son  of  prom- 
ise. Okserve. — (1.)  All  the  im- 
agined difficulty  about  the  Divine 
call  for  human  sacrifice  here,  is  re- 
lieved when  we  consider  that  here  is 
a  typical  reference  to  the  sacrifice  of 
the  7nan,  Christ  Jesus — the  only  hu- 
man sacrifice  that  God  will  sanction. 
It  was  expedient  and  necessary  that 
one  man  should  die  for  the  people. 
So  far  as  the  heathen  practised  hu- 
man sacrifices,  the  practice  arose 
from  a  sense  of  the  insufficiency  of 
animal  sacrifices.  The  true  idea  of 
human  sacrifice,  however,  was  as  yet 
only  to  be  hinted  of  in  Isjiac,  as  the 
type  of  Him  in  whom  it  was  to  be 
fulfilled.  Behold  the  Man!  This 
was,  therefore,  not  an  accomplished 
human  sacrifice,  but  only  foreshad- 
owed in  this  constructive  offering, 
and  like  the  whole  Old  Testament 
system  it  pointed  forward  for  its 
completion  and  fulfilment  to  the 
Man,  Christ  Jesus,  who  was  fur- 
nished with  a  human  body  and  soul, 
in  order  to  suffer  death  as  a  vicari- 
ous sacrifice — A  man /or  men.  "  Be- 
ing found  in  fashion  as  a  man.  He 
humbled  Himself  and  became  obedi- 
ent unto  death."  Observe,  further, 
(2.)  This  offering  by  the  patriarch 
of  his  only  son,  was  an  impressive 
exhibition  of  the  Father's  act  in  giv- 
ing up  his  only  begotten  Son  to  die 
for  sinners.  Further,  (3.)  In  the 
person  of  Abi-aham  as  father  and 
head  of  the  faithful,  the  various  trials 
of  believers  in  all  time  are  exhibited. 
God  tries  those  whom  He  loves — ■ 
puts  them  to  the  test.     And  yet  we 


B.  C.  1973.] 


CHAPTER  XXn. 


49 


2  And  he  said,  Take  now  thy  son,  ^  thine  only  son  Isaac,  whom 
thou  lovest,  and  get  thee  ^  into  the  land  of  Moriali ;  and  ofier  him 
there  for  a  bm-nt-offering  upon  one  of  the  mountains  whicli  I  will 
tell  thee  of. 


b  Heb.  11 :  17.    c  2  Chron. 


are  neither  to  seek  trials,  nor  to  be 
indifferent  to  them.  Jesus  has  bid- 
den us  to  pray  "  Lead  us  not  into 
temptation."  ^  Behold.  He  re- 
sponds, Lo  here  I  am — ready. 

2,  Said.  "  There  is  great  empha- 
sis in  this  word  said,  because  God  in- 
deed made  trial  of  Abraham's  faith 
not  in  the  usual  manner,  but  by 
drawing  him  into  a  contest  with  his 
own  word.'' — Calvin.  ^  Take  now  thy 
son  thine  only  one  Isaac,  ichom  thou 
lovest y  etc.  Sept. — Thy  beloved.  The 
Heb.  term  only,  in  Pro  v.  4  :  3,  is 
rendered  beloved.  We  all  see  how 
the  one  merges  into  the  other.  So 
he  is  called  "  his  only  begotten  son." 
(Heb.  11:  17.)  This  reminds  us  of 
"the  only  begotten  of  the  Father," 
and  it  is  meant  so  to  do — pointing  all 
along  to  him.  How  the  one  sentence 
of  the  command  heaps  up  the  terms 
of  anguish  that  go  like  sharp  swords 
to  the  soul  of  the  father !  Observe. 
— The  fundamental  principle  of  the 
Mosaic  code,  is  that  the  hrst-born  is 
consecrated  to  God  in  memory  of 
the  salvation  of  Israel's  first-born 
from  the  slaughter  that  came  upon 
the  households  of  Egypt.  (Ex.  1 3  : 
2  ;  22  :  28.)  The  substitution  of  an 
animal  victim  for  the  first-born  son 
was  allowed,  but  it  is  placed  thus  in 
the  right  light ;  for  this  adoption  by 
God  of  the  imperfect  for  the  perfect, 
(the  animal  for  the  son)  is  precisely 
the  meaning  of  the  Mosaic  system. — 
Hdvernick.  It  is  only  the  highest 
idea  of  this  picture  in  the  death  of 
the  only  begotten  and  well  beloved  ! 
son  of  "the  Father,  which  is  the  ba- 
sis of  the  gospel  message  and  of 
our  Christian  hope.  (Rom.  8:  32.) 
\  Land  of  Moriak.  Sept. —  The  high 
5 


land — the  land  seen  or  beheld.  Keil 
and  Delitzsch  and  Hengs.  make  Mori- 
ah  "Me  shoivn  of  Jehovah.,"  i.  e.,  the 
manifestation  of  Jehovah,  as  the  term 
Jehovah-jireh  implies  (see  vs.  14) 
from  the  same  verb  to  see  and — here 
Hoph.  Part. — to  show.  Onk.  and 
Arab. — The  land  of  Divine  worship. 
Sam.  Yersi.  and  Vulg.  The  land  of 
vision.  Some  make  it  mean  "  Mount 
of  Jehovah,"  from  5<'^i?3  elevation  iT^ 
Jehovah.  It  is  here  named  in  ad- 
vance with  a  foresignifying  of  the 
event,  and  of  God's  appearing  to 
Abraham  there.  "  The  land  of  Mo- 
riah  "  is  a  general  phrase  for  the 
mountainous  district  of  Jerusalem. 
But  this  Moriah  is  the  same  Avith  the 
site  upon  which  Solomon  built  the 
temple,  and  was  so  called  (2  Sam. 
24:  16,  17)  when  the  old  name  was 
revived  on  another  occasion  than 
this.  (See  2  Chron.  3:1.)  It  is 
improbable  that  there  were  two  Mo- 
riahs,  and  the  temple  mount  was  of- 
ten called  "  the  mount  of  the  Lord." 
(Isa.  2  :  3  ;  30  :  29  ;  Mic.  4:2;  Zech. 
8 :  3.)  (2.)  It  is  the  same  dis- 
tance of  about  twenty  and  one  half 
hours,  as  travelled  by  Abraham, 
from  Beersheba.  (3.)  From  the 
general  phrase  "  Land  of  Moriah," 
the  name  became  afterwards  apphed 
to  the  temple  mount,  one  of  the 
mountains  of  Jerusalem  opposite  the 
Mount  of  Olives.  Kurtz  thinks  that 
Jehovah  chose  this  mountain  where 
the  temple  worship  was  to  be  estab- 
lished, in  order  to  give  Divine  sanc- 
tion to  the  substitution  of  animals  in 
sacrifice.  Yet  a  further  and  higher 
reference  was  to  the  event  of  our 
Lord's  sacrifice  in  that  immediate 
vicinity ;   for  Calvary  was  not  a  dia- 


so 


GENESIS. 


[B.  C.  1973, 


3  IF  And  Abraham  rose  up  early  in  the  morning,  and  saddled 
his  ass,  and  took  two  of  his  young  men  with  him,  and  Isaac  his 
son,  and  clave  the  wood  for  the  burnt-oifering,  and  rose  up,  and 
went  unto  the  place  of  which  God  had  told  him. 

4  Then  on  the  third  day  Abraham  lifted  up  his  eyes  and  saw 
tlie  place  afar  o&, 

5  And  Abraham  said  unto  his  young  men,  Abide  ye  here  with 
the  ass,  and  I  and  the  lad  will  go  yonder  and  worship,  and  come 
again  to  you. 


tinct  mountain  by  itself,  but  only  a 
rocky  knoll,  near  by.  Melchizedek 
also,  as  "  Priest  of  the  Most  High 
God,"  ministered  hereabouts.  A  ra- 
vine ran  between  Moriah  and  Mount 
Zion,  and  was  bridged  over  by  Solo- 
mon. ^  Offer  him  up,  etc.  Heb. — 
Make  him  go  up  for  a  burnt  offering. 
Might  not  the  dear  old  father  have 
cried  out,  "  Ani/thl/ig  hat  thi.s  !  How 
•:;an  I?  How  can  my  covenant  God 
i-ommand  it?  Docs  He  mean  to  de- 
k*y  Himself — to  break  His  own  cove- 
>iant  ?  It  cannot  be.  The  com- 
mand is  directly  in  the  face  of  the 
promise.  Is  there  not  a  mistake? 
Nay,  but  God  commands  it.  What 
then  ?  Cannot  God  "  raise  him  up 
even  from  the  dead  ? "  But  even 
then  how  can  his  faith  rally  the 
courage  to  slay  his  son  ?  But  may 
not  a  living  faith  like  Abraham's 
have  power  to  hush  every  natural 
questioning  and  complaint,  and  to  go 
bravely  forward  even  to  such  a  task  V 
3.  Bose  up,  etc.  We  hear  no  de- 
bate, no  murmur.  He  took  no  coun- 
sel with  flesh  and  blood.  Early  in 
the  morning  after  the  revelation  came 
io  him  in  the  night,  he  set  out  with 
Isaac  and  two  servants,  made  ready 
his  ass,  and  even  cut  the  wood  for 
the  sacrifice  ;  thus  at  the  start  mak- 
ing the  most  ample  preparations  to 
do  the  veiy  work  of  offering  up  his 
son.  ^  Rose  ujj.  This  is  repeated 
to  express  tlie  rising  in  the  morning 
to  the  preparations,  and  then  the  set- 
tins:  out  to  the  work.     It  was  all  ac- 


cording to  God's  commandment — as 
God  had  told  him.  This  was  his  sole 
warranty  and  guide. 

4.  0)1  the  tiiird  day.  Reckoning 
the  distance  as  forty-five  miles  if  they 
ti'avelled  fifteen  miles  on  the  first 
day  (partly  passed)  and  twenty  miles 
on  the  second  day,  then,  allowing  ten 
miles  of  travel  for  tlie  third  day,  (in 
j)art,)  they  came  in  sight  of  the  place. 
(See  AJurphy.)  Jewish  tradition  says 
that  the  place  war?  iinlicaleil  by  a 
cloud  of  glor}-  or  a  pillar  of  fire.  Cal- 
vin supposes  that  Abraham  recog- 
nized the  place  as  what  he  had  seen 
in  the  vision.  But  God  made  it  ap- 
parent to  him.  Is  there  a  reference 
here  to  the  third  day  of  our  Lord's 
resurrection  ? 

5.  How  this  reminds  us  of  our 
Lord  in  Gethsemane  when  He  said 
to  His  disciples  "  Tarry  ye  here, 
while  I  go  and  pray  yonder."  Go- 
ing into  such  an  agony  he  could  not 
admit  others  to  go  with  him.  "  The 
heart  knoweth  its  own  bitterness." 
They  would  not  understand  the 
strange  proceedings,  and  would  only 
embarass  him  in  it  all.  ^  Worship. 
If  the  cloud  of  the  Divine  glory 
marked  out  the  mount,  Abraham 
would  recognize  the  invitation  to 
worship  there,  where  the  Covenant 
Angel  dwelt.  1  We  ivill  come — / 
and  the  lad.  Had  his  faith  then  al- 
ready concluded  that  God  would 
somehow  interpose  for  Isaac's  pres- 
ervation V  "  Accounting  that  God 
was  able  to  raise  him  up  even  from 


B.  C.  1973.] 


CHAPTER  xxn. 


51 


6  And  Abraham  took  the  wood  of  the  burnt-offering,  and  ^  laid 
it  upon  Isaac  his  son  ;  and  he  took  the  lire  in  his  liand  and  a  knife : 
and  they  went  both  of  them  together. 

7  And  Isaac  spake  unto  Abraham  his  father,  and  said,  My 
father:  and  he  said,  Here  am  1,  my  son.  ALnd  he  said.  Behold 
the  fire  and  the  wood:  buj  where  is  the  lamb  for  a  burnt-ofter- 
ing? 

d  John  19:  17. 


the  dead."  (Heb.  11:17.)  Doubt- 
less his  mind  was  kept  in  perfect 
peace  by  being  stayed  on  God, 
How  else  could  he  have  thus  pro- 
ceeded V 

6.  Laid  it.  Is  this  a  type  of  our 
blessed  Lord,  the  New  Testament 
Isaac,  bearing  his  cross  ?  It  was  a 
trial  to  Isaac  as  well  as  to  Abi-aham. 
The  son  of  promise  must  bear  his 
cross  of  sacrifice.  "  The  Lord  hath 
laid  on  him  the  iniquities  of  us  all." 
(Isa.  53  :  6.)  Isaac's  faith  also  tri- 
umphs. He  inquires,  but  goes  meekly 
on.  Observe. — It  appears  that 
Isaac  was  not  a  mere  boy,  but  a 
young  man  able  to  carry  the  amount 
of  wood  necessary  to  consume  the 
offering.  Some,  as  Josephus,  make 
him  to  have  been  twenty-five  years 
old.  Others,  as  the  Rnbbins,  make  him 
older.  Some  insist  that  his  age  was 
thirty-three,  corresponding  with  that 
of  the  antitype,  who  was  of  this  av- 
erage age  of  man  when  He  died  for 
man's  sins. 

7,  8.  Only  the  scenes  of  Gethsem- 
ane  and  Calvary  surpass  this — and 
the  antitype  is  more  than  the  type. 
•[[  My  father.  Isaac  broke  the  dreadful 
mysterious  silence  with  this  touching 
inquiry,  which,  as  Bishop  Hall  well 
says,  '•  must  have  gone  to  Abraham's 
heart  as  deeply  as  the  knife  could 
possibly  have  gone  to  Isaac's."  If  any 
word  or  deed  could  have  broken  the 
father  down,  it  would  surely  have 
been  this  innocent  and  pleading  ques- 
tion. Could  the  father  have  tbrgot- 
teu  ?     Has  Isaac  no  misgiving  of  the 


plan  ?  Could  there  be  a  burnt  sac- 
rifice and  no  victim  ?  ■[[  Whej'e  is 
the  lamb  ? — Where  is  any  of  the  flock  f 
— Benisch.  The  term  is  used  also 
for  a  kid  of  the  goats.  How  like  the 
inquiry  of  the  Great  Sacrifice.  "  He 
looked  and  there  was  none  to  help, 
and  he  wondered  that  there  was  no 
Intercessor."  But  Jesus  answered 
that  question.  "  Sacrifice  and  offer- 
ing thou  wouldst  not,  (of  bulls  and 
goats,)  but  a  body  hast  thou  prepared 
me."  (Heb.  10:5.)  t  God  ivill  pro- 
vide, etc.  Heb. —  God  will  look  out 
for  Himself  the  lamlf^  Sept. —  God 
will  see  for  himself  a  sheep.  Chald. 
—  There  tcill  be  revealed  before  God 
for  himself  a  lamb.  The  faithful  fa- 
ther could  only  put  his  son  upon  the 
same  Divine  trust  with  himself  It 
was  no  "  evasive  answer."  This 
were  unworthy  of  the  hero.  He  can 
only  point  his  son  to  God  whose  sov- 
ereignty is  gracious,  andwhose  grace 
is  sovereign.  This  is  the  granite 
pillar  of  his  own  hope.  And  they 
who  will  have  no  such  strong  meat 
of  the  Bible  doctrine  can  have  no 
such  "  strong  consolations."  (Heb. 
5:  14.)  The  term  here  rendered 
provide  is  the  same  as  in  the  name 
of  the  place  given  by  Abraham,  Je- 
hovah-jireh — God  will  see.  This  he* 
roic  answer  of  the  father  of  the  faith- 
ful strengthened  the  confidence  of 
the  son  and  of  himself  So  they  icent 
both  of  them  together.  We  may  see 
the  love  of  God  in  giving  up  his  Son 
for  a  sacrifice,  here  represented. 
(John  3:  16.) 


52 


GENESIS. 


[B.  C.  1973. 


8  And  Abraham  said,  My  son,  God  will  provide  himself  a  lamb 
for  a  burnt-offering :  so  they  went  both  of  them  together. 

9  And  they  came  to  a  place  which  God  had  told  him  of;  and 
Abraham  built  an  altar  there,  and  laid  tlie  wood  in  order ;  and 
bound  Isaac  his  son,  and  ^  laid  him  on  the  altar  upon  the  wood. 

10  And  Abraham  stretched  forth  his  hand,  and  took  the  knife 
to  slay  his  son. 

11  And  the  Angel  of  the  Lord  called  unto  him  out  of  heaven, 
and  said  Abraham,  Abraham.     And  he  said,  E[ere  am  I. 


e  Heb.  11;17;  Jam.  2:  21. 


9.  A  place.  Heb. — The  place. 
(vs.  3  and  4.)  At  length  they  have 
come  to  the  spot  where  the  deed  is 
to  be  done,  where  Abraham  is  to  he 
tried,  and  where  God  also  is  to  be 
proved.  The  father  of  the  faithful 
and  the  faithful  covenant  God  are 
to  be  revealed.  In  good  faith  he 
builds  the  altar  and  proceeds  with 
the  work.  Then  came  the  act  which 
disclosed  the  plan  and  solved  the 
mystery  to  Isaac,  if  indeed  he  had 
not  yet  been'  informed  of  the  fact. 
He  bound  Isaac.  Here  is  also  the 
proving  of  Isaac's  faith.  Has  he  in- 
deed trusted  God  to  provide  the 
lamb  ?  Then  what  if  God  choose 
him  for  the  victim  ?  We  hear  no 
complaint  from  the  son  of  promise. 
"  He  was  led  as  a  lamb  to  the  slaugh- 
ter"— for  a  voluntary  death,  so  far 
as  we  can  judge  from  the  record.  It 
was  not  merely  filial  affection  and 
pious  obedience  to  the  parent ;  it 
was  implicit  trust  in  God,  on  the 
ground  set  forth  and  accepted ;  that 
God  will  see — see  to  it  and  provide. 
^  Laid  him  on  the  altar  upon  the  luood. 
We  see  no  resistance.  We  see  in 
him  the  unresisting  Son  of  God — 
Lamb  of  God — Sacrifice  for  sinners. 
Isaac  on  the  altar  was  sanctified  for 
his  vocation  in  connection  with  the 
history  of  salvation.  He  was  dedi- 
cated there  as  the  first-born,  and 
"  the  dedication  of  the  first-born, 
which  was  afterwards  enjoined  in  the 
law,  was  fulfilled  in  him." 


10.  Abraham  comes  now  to  the 
point  of  actually  slaying  his  son ; 
even  so  far  as  to  raise  the  fatal  knife. 
So  far  as  his  heart  and  his  intent  are 
concerned,  he  has  shown  the  deed 
virtually  done.  Paul  shows  that  it 
was  so  regarded  by  God.  (Heb.  1 1  : 
1 7.)  "  By  faith  Abraham  when  he 
was  tried  offered  up  Isaac."  (lod 
judgeth  not  according  to  the  outAvard 
appearance,  but  looketh  on  the  heart. 
It  is  not  the  act  so  much  as  the  will 
and  the  purpose  of  heart,  which  God 
regards.  He  will  take  the  will  for 
the  deed,  but  never  the  deed  for  the 
will.  In  His  Divine  judgment  the 
deed  was  done  as  truly  as  if  the  knife 
had  been  plunged  into  the  heart  of 
Isaac.  There  is  therefore  no  such 
contradiction  here  as  some  critics 
pretend  to  find.  God  required  the 
sacrifice  of  Isaac,  and  it  was  not 
withheld.  Instead  of  raising  him  from 
the  dead,  he  arrested  the  hand  in  the 
act  of  slaying  him. 

11.  The  names  of  God  here  intro- 
duced are  worthy  of  note.  It  was  Ha 
Elohim — the  God — who  demanded 
the  sacrifice  ;  the  Pergonal  God  in 
distinction  from  heathen  gods — the 
God  whom  Abraham  worshipped  and 
served.  And  now  it  was  the  Angel 
of  Jehovah — the  Covenant  Angel — 
who  arrested  him  in  the  very  act. 
God,  as  God — as  the  true  God — had 
the  sovereign  right  to  demand  all 
that  Abrah'am  had;  and  yet  God 
Jehovah,    as    the     Covenant    God, 


B.  C.  1973.] 


CHAPTER    XXII. 


53 


12  And  he  said,  *"Lay  not  thine  hand  upon  the  lad,  neither  do 
thou  any  thing  unto  him :  for  ^  now  I  know  that  thou  fearest 
God,  seeing  thou  hast  not  withheld  thy  son,  thine  only  son,  from 
me. 

13  And  Abraham  lifted  up  his  eyes,  and  looked,  and  behold,  be- 
hind him  a  ram  caught  in  a  thicket  by  his  horns :  and  Abraham 
went  and  took  the  ram,  and  offered  him  up  for  a  burnt-offering  in 
the  stead  of  his  son. 


f  1  Sam.'  15 :  22  ;  Mic.  6 :  7,  8.    g  ch.  26 :  5  ;  Jam.  2 :  22. 


would  not  suffer  His  covenant  to  fail. 
These  are  the  different  aspects  in 
which  God  was  revealed  to  the  patri- 
arch in  the  history  of  redemption. 
God  does  not  contradict  Himself, 
even  though  to  our  poor,  feeble  view 
He  may  seem  to  do  so. 

12.  Lay  not,  etc.  The  Angel  of 
Jehovah,  who  is  elsewhere  called 
"  Jehovah,"  now  interposes  for  Isaac's 
deliverance.  He  has  not  come  to 
destroy  men's  lives,  but  to  save  them. 
He  declares  the  ends  of  God's  trial 
fulfilled,  and  He  interposes  at  the 
very  critical  moment.  This  is  also 
the  province  of  the  Covenant  Anojel 
in  the  whole  work  of  redemption,^  to 
interpose  for  salvation,  to  furnish  a 
fit  substitution,  and,  in  the  very  ar- 
ticle of  threatened  destruction,  to 
bring  life,  as  from  the  dead,  to  the 
sons  of  promise.  ^  For  now  I  knoiv 
that  fearing  God  art  thou.  He  was 
regarded  as  having  offered  up  his 
son,  since  he  had  not  Avithheld  him,  but 
had  freely  given  him  up  to  the  sac- 
rifice at  God's  command.  This  fear  is 
reverential,  filial  fear.  (1  Pet.  1:17.) 

13.  Here  occurs  the  wonderful 
substitution,  in  which  God  set  forth 
as  in  a  figure  the  plan  of  the  Mosaic 
economy  for  the  offering  of  animal 
victims  instead  of  human  sacrifices — 
the  blood  of  bulls  and  of  goats  instead 
of  human  blood — animal-offerings  for 
the  sins  of  men  ;  pointing  forward  to 
the  only  acceptable  substitute  whom 
they  foreshadowed,  who  is  God's 
Lamb  and  not  man's — the  Lamb  of 

5* 


God's  providing,  and  from  his  own 
bosom.  His  only-begotten  and  well- 
beloved  Son  ; — the  man — the  God- 
man.  Abraham  had  by  faith  already 
laid  hold  of  the  great  truth,  "  God 
will  provide  Himself  the  Lamh,"  and 
here  he  finds  it  according  to  his  faith. 
Heb. — Lo,  behind,  a  ram  entangled  in 
the  thicket  hy  his  horns.  ''  If  there- 
fore the  appointment  of  Moriah  as 
the  scene  of  the  sacrifice  of  Isaac  and 
the  offering  of  a  ram  in  his  stead 
were  primarily  only  typical  in  rela- 
tion to  the  significance  and  intent  of 
the  Old  Testament  institution  of  sac- 
rifice, this  type  already  pointed  to 
the  Antitype  to  appear  in  the  future, 
when  the  eternal  love  of  the  heav- 
enly Father  would  perform  what  it 
had  demanded  of  Abraham,  that  is 
to  say,  would  not  spare  His  only 
Son,  but  give  Him  up  to  the  reaJ 
death  which  Isaac  suffered  only  in 
spirit,  that  we  also  might  die  with 
Christ  spiritually,  and  rise  with  him 
to  everlasting  life."  (Rom.  6:5; 
8:32,  eiQ.)—Keil  and  Delitzsch.  ^  In 
the  stead  of  his  son.  The  animal 
victims  of  the  law  foreshadowed 
Christ,  and  He  at  length  puts  an  end 
to  them  by  offering  Himself.  And, 
as  the  animal  victim  was  offered  in- 
stead of  Isaac,  even  so  Jesus  takes 
the  very  sacrificial  place  of  the  sin- 
ner, and  gives  Himself  up  an  atfering 
and  a  sacrifice  to  God,  for  a  sweet- 
smelHng  savor.  At  length  he  says, 
"  Sacrifice  and  offering  thou  wouldest 
not,  which   are  offered  by   the  law. 


M 


GENESIS. 


[B.  C.  1973. 


14  And  Abraham  called  the  name  of  that  place  Jehovah-jireh : 
at  it  is  said  to  this  day.  In  the  mount  of  the  Lord  it  shall  be 
seen. 

15  ^  And  the  angel  of  the  Lord  called  unto  Abraham  out  of 
heaven  the  second  time, 

16  And  said,  ^By  myself  have  I  sworn,  saith  the  Lobd,  for 
because  thou  hast  done  this  thing,  and  hast  not  withheld  thy  son, 
thine  only  so?i ; 

h  Ps.  105 :  9  ;  Luke  1 :  73  ;  Heb.  6 :  13, 1^. 


Then  said  I,  Lo  I  come  to  do  thy 
will,  O  God."  The  apostle  tells 
us  (Heb,  11)  that  Abraham  rested 
on  God's  ability  to  raise  Isaac  from 
the  dead,  and  that  in  a  figure  he 
was  so  raised  from  death,  and  so  the 
resurrection  of  Jesus  was  set  forth. 

14.  Jehovah-jireh.  Heb. — Jehovah 
will  see,  thsitis,  according  to  vs.  8,  Je- 
hovah ivill  provide.  Sept. — The  Lord 
hath  seen.  %  As  it  is  said — "  So  that, 
it  is  said,  (men  are  still  accustomed 
to  say.)  On'lhe  mountain  where  the 
Lord  appears  {yearly),  from  which 
the  name  Moriah  arose." — Keil  and 
Deliizsch.  Heb. — In  the  Mount  of  the 
Lord  one  shall  be  seen. — Kalisch. 
"irt  the  Mount  of  the  Eternal  it  shall 
he  seen." — Benisch.  The  verb  means 
He  or  it  shall  he  seen,  or  shall  ajipear 
(fut.  Niphal).  Sept.—''  In  the 
mount  the  Lord  hath  been  seen." 
It  is  doubtful  whether  this  refers  to 
a  proverb  in  Israel  based  on  this 
event,  as  it  is  found  in  other  lan- 
guages. Man's  extremity  is  God's 
opportunity.  More  probably  it  refers 
to  the  locality  which  was  thus  di- 
vinely designated  as  the  place  for 
Jehovah's  appearing  as  the  Shekinah 
or  visible  Presence,  which  should 
dwell  in  the  sanctuary  to  be  erected 
in  after  ages  there,  in  connection 
with  the  ritual  system  of  animal  sac- 
rifices preparatory  to  the  offering  of 
the  Lamb  of  God.  In  the  Mount  of 
Jehovah  (the  Holy  Mount),  He  shall 
appear  (be  seen) ;  that  is,  that  God 
Bhall  manifest  Himself  in  the  sanctu- 


ary, and  especially  that  One  shall  ap^ 
pear  on  that  Holy  Mount.  (Matt.  3.^ 
He  whom  the  Shekinah  of  His  visi- 
ble Presence  should  symbolize  in 
the  sanctuary,  would  appear  as  the 
Personal  Manifestation  of  God,  the 
Angel  of  the  Covenant.  Gr. — In 
the  mount  it  (that  Vicarious  Sacri- 
fice) shall  he  seen  to,  or  provided 
(providing  Himself  the  Lamb).  The 
Lamb  of  God  will  be  provided  for 
sacrifice  on  Mount  Moriah.  Is  not 
this  the  distinct  revelation  to  Abra- 
ham of  Christ's  day,  which  he  saw 
and  was  glad  '?  Is  not  this  the  mean- 
ing of  the  name  which  he  here  gives 
to  the  place — In  the  Mount  of  Jeho- 
vah He  will  he  seen  ?  (So  Isa.  60  : 
2 ;  Ps.  84  :  7.)  And  is  not  this  the 
express  reference  which  'our  Lord 
Himself  makes,  when  He  says,  "Your 
father  Abraham  rejoiced  that  he 
should  see  my  day  (the  day  of  my 
appearing.)  Hk  saw  it,  and  was 
glad  "  ? 

15-18.  The  second  time.  Here  we 
find  the  covenant  promise  repeated 
to  Abraham,  much  the  same  as  at 
first,  yet  with  important  variations. 
It  is  the  same  spiritual  grant  which 
the  apostle  designates  as  God's 
"  preaching  beforehand  the  Gospel 
unto  Abraham,  saying  In  thee  shall 
all  nations  be  blessed,"  (Gal.  3:8; 
Rom.  4  :  16,  17.)  It  is  the  promise  of 
salvation  to  all  nations  through  Abra- 
ham. Only  here  (1.)  it  is  the  prom- 
ise made  with  the  additional  sanction 
of  the  oath  of  God— that  by  two  im- 


13.  C.  1973.] 

17  That  in  blessin< 


CHAPTER    XXII. 


55 


I  will  bless  thee,  and  in  multiplying  I  will 


PiultiiDly  thy  seed  '  as  the  stars  of  the  heaven,  ^  and  as  the  sand 
which  is  upon  the  sea-shore ;  and  ^  th}^  seed  shall  possess  °'  the  gate 
of  his  enemies ; 

18  ^And   in   thy    seed   shall  all  the  nations  of  the  earth  be 
blessed ;  °  because  thou  hast  obeyed  my  voice. 

«  cli.  15  :  5  ;  Jer.  33  :  22.     k  ch.  13  :  16.    1  ch.  24  :  60.    m  Mic.  1 :  9.    n  ch.  12  :  3,  aad  18: 
18,  and  26  :  4 ;  Acts  3 :  25  ;  Gal.  3 :  8,  9,  16,  18.    o  ver.  3 :  10  ;  ch.  26  :  5. 


mutable  things,  in  %Yhich  it  was  im- 
possible for  God  to  lie,  we  might  have 
Btrong  consolation,  who  have  fled  for 
refuge.  (Heb.  6  :  18.)  "  By  myself 
have  I  sworn."  The  apostle  ex- 
plains. "  An  oath  for  confirmation, 
is  to  men  an  end  of  all  strife.  Wherein 
God  willing  more  abundantly  to  show 
unto  the  heirs  of  promise  the  immuta- 
bility of  His  counsel  confirmed  it  by 
an  oath."  (Heb.  6:  13.  See  the 
oath  referred  to,  ch.  17:  7;  26:  3; 
50:  24;  Exod  13:  5,  11.)  (2.)_  It 
is  here  expressed  that  the  salvation 
for  all  people  is  to  come  through  the 
seed  of  Abraham;  whereas,  in  ch. 
12:  3,  it  was  " /?i  thee"  etc.  This 
was  fitting,  after  the  offering  of  Isaac, 
which  brought  the  promised  seed  to 
view  so  distinctly.  The  Apostle  Paul 
argues,  by  the  Spirit,  that  '-'■the  seed" 
is  Christ.  The  prediction  and 
promise  here  given  is,  therefore,  the 
very  crown  of  all  promises — as  Abra- 
ham is  father  of  the  faithful.  Luther 
observes  that  all  that  is  said  in  Ps. 
89  :  36  ;  132  :  11  ;  110:4,  respecting 
the  oath  given  to  David,  is  founded 
upon  this  sworn  promise.  For  in 
Isiathan's  promise  to  David,  which  is 
the  immediate  basis  of  the  Messianic 
Psalms,  nothing  is  said  about  an  oath. 
"  The  sure  mercies  of  Da\dd "  are 
founded  on  this  transaction.  (3.) 
This  concluding,  crowning  form  of 
the  promise  to  Abraham  dwells 
chiefly  upon  the  Seed;  while,  in 
other  passages,  it  had  been  the  land 
of  promise  more  especially,  and 
Abraham  more  personally.  This  is 
quite  in  accordance  with  the  gradual 


unfolding  of  Gospel  Revelation.  The 
Messianic  idea  is  more  and  more  dis- 
tinctly brought  to  view.  The  multi- 
plying of  the  seed  of  Abraham  here 
promised,  to  one  who  had  now,  in  his 
old  age,  only  the  first-born  of  Hagar 
and  Sarah,  looks  beyond  mere  nat- 
ural posterity  to  the  spiritual  prog- 
eny, which  should  become  innumer- 
able— like  the  stars  and  the  sand 
This  shows  the  historical  reality 
%  Thy  seed  shall  possess  the  gate  of 
his  enemies.  Sept. — Shall  inherit  the 
cities  of  their  adversaries.  This  also 
looks  beyond  the  national  power  of 
the  Jewish  people,  and  refers  to  the 
con(|uest  of  the  church,  of  Avhich  it  is 
said  that  "  the  gates  of  hell  shall  not 
prevail  against  it."  (Matt.  IG:  18.) 
But  as  Jesus  Christ  was  to  come  of 
this  Abrahamic  line,  so  the  ultimate 
reference  is  to  Him,  and  herein  is 
couched  the  precious  promise  of  the 
Saviour  of  mankind.  Obsekve. — 
There  were  ten  revelations  to  Abra- 
ham. Six  of  them  contain  the  prom- 
ise of  the  Covenant  Seed  and  of  the 
Covenant  Land.  The  remaining  four 
are  confined  to  the  Seed,  and  the 
great  blessing  therein  contained. 

18.  Be  blessed.  Here  it  is  the  Hith- 
pael  form  of  the  verb  which  means 
Shall  count  themselves  blessed.  In 
Genesis  12:2  (the  first  form  of  the 
promise)  it  is  the  Niphal — Shall  be 
blessed.  And  this  later  form  is  per- 
haps stronger.  This  blessing,  there- 
fore, sums  up  and  embodies  all  the 
previous  revelations  of  the  coming 
Messiah — as  to  Adam,  of  a  bruiser 
of  the  serpent,  and  to  Noah,  of  the 


56 


GENESIS. 


[B.  C.  1973. 


19  So  Abraham  returned  unto  his  young  men,  and  they  rose  up, 


blessings  of  Jeliovah  upon  Shem,  and 
upon  Japliet  through  him.  And  so 
the  promise  points  forward  so  as  to 
compass  all  the  blessings  of  the  New 
Testament  times  for  all  nations.  Ob- 
serve.— "  What  God  had,  at  the  out- 
set, granted  out  of  free  grace  alone, 
and  unconditionally,  He  now  con- 
firms as  the  reward  of  Abraham's  act 
of  faith.  This  faith  which  he  had 
created,  fostered  and  proved,  had 
now  brought  forth  its  fruits.  God 
first  promises,  and  by  His  revelation 
awakens  faith  in  the  heart.  He  then 
crowns  with  reward  the  works  of  this 
faith  which  is  the  result  of  His 
grace." —  Gerlach.  The  faith  of  Abra- 
ham is  cited  in  the  New  Testament 
as  most  eminent  and  exemplary ;  for 
he  was  called  to  believe  where  in  the 
nature  of  the  case  he  could  not  live  to 
see  the  fulfilment.  "  He  patiently  en- 
dured" therefore,  and  thus  ''  obtained 
the  promise "  in  the  germ,  which 
could  be  realized  only  long  after  his 
death.  The  promise  was  indeed 
rather  realized  to  his  patient  endur- 
ance of  faith.  The  ten  Theophanies 
to  Abraham  are  (1.)  In  Mesopo- 
tamia, Acts  7  :  2.  (2.)  At  Sichem, 
Gen.  12:  7.  (3.)  At  Bethel,  ch. 
13;  14.  (4-8.)  At  Mamre,  ch. 
15:  1;  17:  1;  18:  1;  21:  12;  22:  1. 
(9-10.)  At  Moriah,  ch.  22;  11,  15. 
— All  within  a  period  of  about  fifty 
years.  Though  computations  of  the 
population  of  the  globe  at  Abra- 
ham's call  are  conjectural,  Prof.. C 
F.  Keil  has  calculated  that  taking  an 
average  of  eight  children  to  a  mar- 
riage, there  must  have  been  about 
twenty-five  millions  of  people ;  or 
taking  an  average  of  ten  children, 
there  must  have  been  a  sum  total  of 
two  hundred  and  ninety-three  mil- 
lions, and  this  without  including  such 
of  the  earlier  generations  as  would  be 
still  living  from  Shem's  time. — Vol.  I. 
p.  1 78.     Observe. — The  promise  to 


Abraham  is  the  third  great  patri- 
archal promise,  and  it  is  made  to 
the  THIRD  head  of  the  race.  No- 
ah's prediction  of  blessings  upon 
Shem,  and  through  Shem  upon  Ja- 
phet,  is  here  taken  up  and  expanded. 
To  this  Shemite  a  further  Messianic 
promise  is  made,  when  even  the  line 
of  Shem  had  become  idolatrous.  The 
great  point  of  the  promise  is  (1.) 
That  blessings  should  come  upon  the 
whole  human  family  through  Abra- 
ham's seed.  Abraham  must  have 
understood  (1.)  That  these  blessings 
were  spiritual,  and  that  it  was  by  the 
ditrusion  of  the  true  religion  that  he 
should  become  such  a  universal  bless- 
ing. So  Peter  explains  the  promise 
that  it  was  fulfilled  in  the  advent  and 
work  of  Christ.  (Acts  3  :  25,  26.) 
Paul  declares  that  in  this  promise 
God  preached  beforehand  the  Gospel 
unto  Abraham,  saying,  etc.  (Gal.  3  • 
8-16.)  The  promise  is  therefore  (2.) 
Of  a  universal  religion  for  man,to  come 
through  Abraham.  This  is  the  great 
idea  of  the  Bible.  The  unity  of  the 
race  and  their  brotherhood  in  Christ, 
the  seed  of  Abraham,  is  set  forth  in 
both  Testaments, — Christ  all  and  in 
all.  (3.)  This  glorious  result  for  men 
is  by  means  of  a  chosen  family  and 
people,  who  are  to  train  a  postei'ity  ac- 
cording to  the  covenant  seal.  Christi- 
anity did  not  s})ring  out  of  Judaism  as 
a  natural  growth,  for  the  Jewish  re- 
ligion had  become  corrupt,  and  so  it 
battled  the  idea  of  such  a  universal 
Church  as  Christ  came  to  establish. 
The  idea  was  of  God,  and  the  plan 
thus  prosecuted,  can  be  accounted 
for  only  as  the  plan  of  God,  running 
through  the  ages,and  the  golden  thread 
in  all  history.  No  heathen  philos- 
ophy, nor  any  other  religious  system 
ever  proposed  this  spiritual  blessed- 
ness of  mankind  as  the  object  and 
end. 

19.  Abraham  has  God  for  his  fath- 


B.  C.  1973.] 


CHAPTER  XXII. 


57 


and  went  together  to  ^  Beersheba ;  and  Abraham  dwelt  at  Beer- 
sheba. 

20  If  And  it  came  to  pass  after  these  things,  that  it  was  told 
Abraham,  saying,  Behold,  *  Milcah.  she  hath  also  borne  children 
unto  thy  brother  ]N^ahor  ; 

21  "  Huz  his  first-born,  and  Buz  his  brother,  and  Kemuel  the 
father  *  of  Aram, 

22  And  Chesed,  and  Hazo,  and  Pildash,  and  Jidlaph,  and  Be- 
thuel. 

23  And  *  Bethuel  begat  "^  Eebekah :  these  eight  Milcah  did  hear 
to  Xahor,  Abraham's  brother. 

24  And  his  concubine,  whose  name  teas  Keumah,  she  bare  also 
Tebah,  and  Gaham,  and  Thahash,  and  Maachah. 

pch.21:31.    qch.  11:29.    r  Job  1 : 1.    s  Job  32:  2.     t  ch.  21 :  l-S.     u  CaUed  in  Rom.  9 : 

10,  Rebecca. 


er  and  covenant  portion,  and  is  rec- 
ognized as  his  friend^  while  he  yet 
has  Isaac,  because  he  gave  him  up 
at  God's  command.  We  have  our 
possessions  most  securely  ours  when 
we  resian  them  to  God.  We  never 
enjoy  their  full  benefit  till  we  make 
them  His.  It  is  when  we  seek  to 
keep  them  back  from  Him  that  we 
lose  them  altoijether  or  lose  the  real 
enjoyment  of  them.  "  He  that  saveth 
his  life  shall  l^e  it,  and  he  that 
loseth  his  life  for  my  sake  shall  find  it." 

20.  The  genealogy,  which  was 
broken  off  at  chap.  11  :  29,  is  here 
resumed. 

21-24.  This  family  register  of 
Abraham's  brother  is  here  inserted 
to  prepare  the  way  for  the  narrative 
of  Isaac's  marriage.  This  was  now 
the  next  step  for  the  Covenant  Son. 
And  it  w'as  God's  expressed  will  that 
the  house  of  Abraham  should  not  in- 
termarry with  the  heathen.  Here 
then  is  Rehekah  the  daughter  of 
Bethuel.  f  Huz,  (Hz.)  Job's  land 
(Job,  1  :  1.)  was  so  named.  (But 
Bee  ch.  10:  23  ;  36  :  28.)  %  Buz. 
An  ancestor  of  EHhu  who  is 
called  the  Buzite,  (Job  32:  2.) 
^  The  father  of  Aram.  Aram 
is  the  name  for  Syria.  ^  Oiesed. 
Tho   Chaldeans     are     th<?   Kasdim. 


(See  Gen.  1 1 :  28.)  We  find  the  same 
names  in  different  families  as  now. 
Kemuel  was  the  founder  of  the  fami- 
ly of  Ram,  not  of  the  Arameans. 
Compare  2  Kinjjs  8 :  29  with  2 
Chron.  22  :  5.  This  Chesed  was  not 
the  founder  of  the  Chasdim,  for  they 
were  older  than  this  one.  Some 
suppose  he  founded  one  branch  of 
the  Chasdim,  probably  those  who 
stole  Job's  camels,  (Job  1 :  17.) 
Nahor's  twelve  sous  were  not  the 
founders  of  as  many  tribes,  though 
some  have  so  alleged.  ^  His  con- 
cubine. This  was  a  halfwife,  such 
as  was  not  regarded  as  unlawful 
at  that  time,  but  is  pronounced  a 
criminal  relation  in  the  light  of 
Christianity.  In  the  East,  a  concu- 
bine is  subordinate  to  the  wife. 
Among  the  Hebrews,  while  polyga- 
my was  practised,  the  concubine  held 
a  definite  position, — could  be  sent: 
away  without  a  bill  of  divorce,  and 
}-et  the  relation  was  not  understood 
as  illegitimate, — the  family  of  the 
concubine  was  supplementary  to 
that  of  the  wife,  and  their  names  oc- 
cur in  the  patriarchal  genealogies  as 
here.  It  ought  to  be  remarked  that 
the  natural  desire  of  offspring  was  in 
the  Jew  consecrated  into  a  religious 
hope,  which  tended  to  redeem  con- 


68 


GENESIS. 


[JB.  C.  1958. 


CHAPTER    XXIII. 


AND  Sarali  was  an  liundred  and  seven  and  twenty  years  old : 
these  were  the  years  of  the  life  of  Sarah. 
2  And  Sarah  died  in  '^Kirjath-arba;  the  same  ^5  ^  Hebron  in  the 
land  of  Canaan :  and  Abraham  came  to  mourn  for  Sarah^  and  to 
weep  for  her. 

a  Josh.  14 :  15 ;  Judg.  1 :  10.    b  ch.  13  :  18  ;  ver.  19. 


cubinage  from  the  debasement  into  i 
which  the  grosser  motives  for  its 
adoption  might  have  brought  it." 
Such  Avas  the  case  in  the  family  of 
Nahor,  Abraham  and  Jacob,  and  in 
the  latter  two  cases  the  offspring 
was  regarded  as  that  of  the  v/ifc  her- 
self by  a  process  analogous  to  that  of 
adoption.  Gerlach  says,  We  see  how 
much  was  allowable  in  the  Old  Tes- 
tament "  on  account  of  the  hardness 
of  heart,"  which,  after  the  full  revela- 
tion of  the  mystery  of  love  in  re- 
demption, was  no  longer  permitted. 
(See  Exod.  21:  9,10;  Levit.  19: 
21  ;  Jud.  19:  2.) 

CHAP.  xxin. 

§    45.    Death    of   Sarah.     Pur- 
chase OF    Burial-place. 

The  death  of  Sarah  and  the  pur- 
chase of  a  family  burial-ground  for  her 
interment  are  recorded  in  this  chap- 
ter. This  chapter  gives  us  the  first 
record  of  property  in  land,  of  pur- 
chase, of  silver  as  money,  and  of 
mourning  for  the  dead,  and  of  burial. 
(1.)  Sarah's  age  is  here  given — the 
only  instance  in  which  the  Scripture 
mentions  the  age  of  a  woman.  She  is 
thus  distinguished  as  a  pattern  wo- 
man, (1  Pet.  3  :  6.)  and  as  the  mother 
of  the  Hebrew  people,  and  as  being 
the  mother  of  Isaac,  in  whom  the 
promised  seed  was  most  notably 
set  forth.  Isaac  was  now  thirty- 
seven  years  old,  and  Sarah  died  thir- 
ty-eight years  before  Abraham. 
^  Years  of  the  life,   (Heb.  pi.  Hoes.) 


This  plural  form  is  commonly  used 
for  life  in  the  Heb.,  but  has  been 
thought  here  and  in  some  other  cases, 
to  refer  to  eminent  life,  as  the  plural 
of  eminence.  Some  of  the  Jewish 
interpreters  refer  the  expression  to 
three  stages  in  the  life  of  Sarah. 
(2.)  Kirjath-Arba.  Lit. — City  of 
Arba — who  is  called  the  father  of 
Anak  or  of  the  Anakim,  who  were 
giants.  (See  Josh.  14  :  15  ;  15  :  13.) 
%  Hebron  is  the  same  city.  Here 
Abraham  had  resided,  ami,  having 
been  absent  some  forty  years,  had 
returned,  and  now  was  called  to 
bury  Sarah  in  the  city  of  his  earlier 
abode.  This  was  a  most  ancient 
city,  "  the  earliest  seat  of  civilized 
life,"  having  beeH  built  seven 
years  before  Zoan^  the  old  capital 
of  Egypt,  (Num.  13:  22.)  It  is 
now  a  town  of  some  prominence,  but 
chiefly  notable  for  the  mosque  built 
over  the  tomb  of  Sarah.  ^  In  the 
land  of  Canaan — as  Beersheba, 
where  they  lately  resided,  was  in  the 
land  of  the  Philistines.  Hebron  is 
finely  situated  in  the  hill  country  of 
Judea,  about  thirty  miles  south  of 
Jerusalem.  As  we  entered  it  we 
rode  through  a  long  arbor  of  quince - 
trees  in  full  blossom,  while  the 
large  grape-clusters  just  fully  formed 
indicated  what  enormous  specimens 
of  this  fruit  the  spies  might  have 
found.  We  rode  up  the  steep,  rocky 
slope  overlooking  the  town,  so  as  to 
get  the  best  view  of  the  mosque 
which  rises  from  its  base,  and  of  the 
enclosure  which  is  walled  high 
around,  and  which  then  could  not  by 


JB.  C.  1958.] 


CHAPTER   XXIII. 


59 


3  IT  And  Abraham  stood  up  from  before  bis  dead,  and  spake 
unto  the  sons  of  Heth,  saying, 

4  °  I  am  a  stranger  and  a  sojourner  with  you  :  ^  give  me  a  [)0S- 
session  of  a  burying-place  with  you,  that  I  may  bury  my  dead  out 
jf  my  sight. 

5  And  the  children  of  Heth  answered  Abraham,  saying  unto 
him, 


c  ch.  17  :  8  ;  1  Chron.  29 :  15  ;  Ps.  105 :  12 ;  Heb.  11 :  9,  13.    d  Acts  7 :  5. 


iny  means  be  entered  by  Christians. 
Since  that  time  Dean  Stanley,  with 
3ie  Prince  of  Wales  and  his  suite 
'*ave  been  allowed  to  enter,  in  April, 
1862,  (See  Stanley's  lectures  on  the 
Jewish  Church,  p.  535.  etc.,) 
"%  Came  to  mourn.  This  co/?ifn^  does 
not  imply  absence  at  the  time  of  her 
death,  but  rather  is  a  formal  mode  of 
statement,  as  in  the  next  verse, 
stood  upr  ^  To  weep.  Lit. — To 
bewail  lei'. 

3.  Stood  up.  According  to  the 
Oriental  custom,  the  mourner  was 
seated  on  the  ground,  or  prostrated 
himself  in  the  presence  of  the  corpse, 
"  before  his  dead,''  sometimes  sitting 
in  sackcloth  and  throwing  ashes  up- 
on his  head.  The  time  was  com- 
monly seven  days,  but  for  Jacob  it 
■was  seventy  days.  ^  The  sons  of 
Heth.  These  are  the  Hittites,  a  Ca- 
naanite  tribe  in  the  neighborhood  of 
Hebron.  (Ch.  15:  20,  23.)  Eph- 
ron  was  a  prince  of  the  tribe,  and 
they  were  owners  of  the  land  there. 

4.  Abraham's  proposition  is  here 
stated,  (4-9.)  ^  A  stranrjer  and  a 
sojourner.  He  was  not  one  of  their 
tribe,  but  a  stranger — and,  indeed, 
though  the  soil  had  become,  his  own 
by  covenant  of  God,  yet  he  here 
confessed  that  he  was  a  stranger  and 
a  pilgrim  in  the  land,  (Heb.  11  :  13.) 
David  refers  to  this  and  confesses 
the  same,  (Ps.  39:  11.)  Abraham 
was  not  unknown  to  the  people,  (vs. 
6,)  but  he  was  of  different  race, 
and  did  not  lay  any  clfiim  here  to 
the  soil,  but  dealt  with  the  people  | 


according  to  their  natural  impres- 
sions of  him,  and  as  if  he  had  no  title 
to  the  land  from  God  Himself  A 
sojourner  he  was,  as  one  temporarily 
residing  among  them — and  not  a 
mere  traveller.  He  had  an  interest 
in  this  city  of  his  earher  abode,  and 
probably  may  have  had  his  more 
permanent  dwelling  here,  though  his 
abode  was  also  in  Beersheba.  {Stan- 
ley^ p.  38.)  His  pastoral  life  made 
him  a  wanderer.  Hence  he  had  no 
burial-ground  as  yet,  (Acts  7  :  5,)  and 
the  fact  of  his  now  seeking  to  pur- 
chase one  at  this  place,  shows  his 
ties  to  be  here.  His  faith  in  God's 
covenant  of  the  land  is  also  indicat- 
ed by  this  act.  ^  A  possession  of  a 
burying-place,  i.  e.,  a  permanent  fam- 
ily burial-ground.  He  here  siniply 
proposed  that  they  should  give  him 
possession  of  such  a  ground  on  terms 
to  be  agreed  upon,  but  not  as  a  gift. 
(See  vs.  9.)  This  proposal  to  locate 
his  family  sepulchre  here  implies  a 
purpose  to  make  the  country  his 
permanent  abode.  (See  Isa.  22  :  16.) 
%  My  dead.  Xot  Sarah  alone,  but 
the  dead  of  his  household  hereafter, 
as  well.  The  Jewish  custom  Avas  to 
bury  in  tombs  excavated  in  the  rock, 
and  also  to  bury  in  graves.  (Matt. 
27:  52,  60. 

5,6.  Migh  ty  prin  ce.  Lit. — A  prince 
of  God.  So  great  mountains  and  ce- 
dars are  called  "  mountains  and  ce- 
dars of  God:'  (Ch.  30  :  8;  Ps.^  80: 
10.)  The  meaning  here  is  a  Divine 
prince,  as  we  would  say,  or  one  highly 
favored  of  God.   Abraham  was  called 


60 


GENESIS. 


[B.  C.  1958. 


6  Hear  us,  my  lord ;  thou  art  ®  a  mighty  prince  among  us :  in 
fcli£  choice  of  our  sepulchres  bury  thy  dead  :  none  of  us  shall  with- 
hold from  thee  his  sepulchre,  but  that  thou  mayest  bury  thy  dead. 

7  And  Abraham  stood  up  and  bowed  himself  to  the  people  of 
the  land,  everi  to  the  children  of  Heth. 

8  And  he  communed  with  them,  saying,  If  it  be  your  mind  that 
I  should  bury  my  dead  out  of  my  sight,  hear  me,  and  entreat  for 
me  to  Ephron  the  son  of  Zohar, 

9  That  he  may  give  me  the  cave  of  Machpelah,  which  he  hath, 
which  is  in  the  end  of  his  field ;  for  as  much  money  as  it  is  worth 
he  shall  give  it  me,  for  a  possession  of  a  burying-place  amongst  you. 

e  ch.  13 :  2,  and  14  :  14    and  24  :  35. 


"  the  friend  of  God,"  and  so  called  by 
the  people  besides  being  so  in  fact. 
Hebron  is  hence  called  El  Khalil, 
The  Friend,  f  Among  us.  Lit. — 
In  the  midst  of  us.  %  In  the  choice 
of  our  sepulchres.  You  shall  have 
the  choice  of  them  for  your  purpose, 
that  is  of  the  sites,  or  of  the  excava- 
tions already  made.  The  offer  is  re- 
peated— None  of  us  shall  withhold 
from  thee  his  sepulchre.  They  should 
all  stand  ready  to  yield  up  to  him 
whatever  site  or  sepulchre  he  should 
choose. 

7.  Bowed  himself  The  patriarch 
stood  up  and  bowed  himself  in  token 
of  reverence  or  respectful  obligation. 
The  term  is  that  which  is  commonly 
used  to  denote  religious  worship,  as 
that  was  performed  in  the  attitude  of 
bowing  to  the  ground,  sometimes  in 
prostration  of  the  body,  or  kneeling 
and  bowing  the  head  to  the,  ground. 
We  have  seen  the  sheikh  of  an  en- 
campment come  out,  as  we  were 
passing  the  tents,  and  make  this  low 
and  reverent  act  of  obeisance,  as 
the  salutation. 

8.  Communed  tvith  them.  Lit. — 
Spake  with  them — had  conference 
with  them.  If  it  be  your  mind.  Lit. 
— If  it  he  with  your  soul.  Vulg. — 
If  it  please  your  soul.  Gr. — If  ye 
have  in  your  soul.  *f[  Entreat  for 
me  to  {with)  Ephron.  Intercede  for 
me.    Ephron,  the  son  of  Zohar  was 


a  chief  among  them,  who  owned  this 
cave  which  he  desired. 

9.  Machpelah.  The  term  means 
double — a  double  cave  as  it  is.  The 
name  applied  to  the  whole  plot  or 
field  including  the  cave,  and  some- 
times is  limited  to  the  cave  itself. 
The  mosque  now  built  over  the  spot 
is  at  the  base  of  a  rocky  slope  look- 
ing toward  the  plain  of  Mamre,  and 
thus  in  view  of  Abraham's  encamp- 
ment. The  building  was  originally 
a  Christian  Church,  as  its  structure 
shows,  and  was  at  a  later  time  con- 
verted into  a  mosque.  Within  the 
walls  are  the  sacred  shrines,  or  mon- 
uments of  the  patriarchal  family  in 
honor  of  the  dead  who  are  buried 
beneath.  A  chapel  is  built  around 
each  of  these  tombs,  and  is  entered 
through  a  gateway  of  the  railing, 
as  in  modern  cathedrals.  There 
are  six  shrines :  those  of  Abraham 
and  Sarah,  the  first  pair,  are  in  the 
inner  portico, — the  former  in  a  recess 
to  the  right,  the  latter  to  the  left, 
both  closed  by  silver  gates.  "  The 
chamber  is  cased  in  marble.  The  so- 
called  tomb  is  a  sarcophagus  about 
six  feet  in  height,  built  up  of  plas- 
tered stone  or  marble,  and  hung  with 
three  carpets  of  green  and  gold. 
Further  on,  and  within  the  walls  of 
the  mosque,  are  the  shrines  of  Isaac 
and  Rebekah,  with  less  style,  while 
those  of  Jacob  and  Leah  ai-e  in  a 


B.  C.  1958.] 


CHAPTER  XXIII. 


61 


10  And  Epliron  dwelt  among  the  children  of  Hetli.  And 
Kphron  the  Hittite  answered  Abraham  in  the  audience  of  the 
children  of  Heth,  even  of  all  that  ^went  in  at  the  gate  of  his  city, 
saying, 

11  ^  Nay,  my  lord,  hear  me  :  the  field  give  I  thee,  and  the  cave 
that  is  therein,  I  give  it  thee  ;  in  the  presence  of  the  sons  of  my 
jDeople  give  I  it  thee  :  bury  thy  dead. 

12  And  Abraham  bowed  down  himself  before  the  people  of  the 
land. 


f  ch.  34 :  20,  24 ;  Ruth  4:4.    g  See  2  Sam.  24  :  21-24. 


separate  cloister  opposite  the  entrance 
of  the  mosque.  All  these  are  what 
the  Biblical  narrative  would  lead  us 
to  expect,  and  there  is  the  evidence 
that  the  Mohammedans  have  care- 
fully guarded  these  sacred  spots,  and 
they  stand  as  the  confirmation  of  our 
Christian  faith.  The  mosque  is  called 
tbe  Great  Haram."  (See  _  Stanley, 
Hist,  of  Jew.  Chh.  p.  546.)  t  End 
of  Ms  Jield.  At  one  extremity  of 
his  ground.  ^  For.  Lit. — In,  or  icith 
fall  silcer.  For  the  full  weight  of 
silver —  as  much  as  it  is  worth  with- 
out deduction,  or  so  much  as  he  shall 
value  it  at,  or  ask.  These  were  the 
definite  and  fair  terms  upon  which 
Abraham  would  get  possession  of  the 
gi'ound.  This  is  the  first  account  we 
have  of  property  in  land  and  of  pur- 
chase of  land  with  money.  We  see 
(vs.  15,  16)  that  the  silver  was 
weighed  out  till  it  reached  the  full 
weight  or  price. 

10.  Ejjliron  chvelt.  Gr. — Sat  in 
the  midst,  etc.  He  was  now  in  con- 
fidence with  the  sons  of  Heth,  in  the 
gate  of  the  city.  These  Hittites  had 
brought  about  an  interview  as  had 
been  requested  by  Abraham.  Eph- 
ron  answered.  He  here  makes  for- 
mal reply  to  Abraham's  proposal  to 
buy  at  a  fiiir  price  or  at  the  fixed 
valuation.  This  answer  was  publicly 
made.  Such  bargains  and  contracts 
were  commonly  transacted  at  the 
city  gate  before  the  elders  or  chief 
men  of  the  city  as  witnesses.  It  was 
6 


here  also  in  the  audience  of  all  who 
passed  to  and  fro  through  the  gate, 
so  that  it  would  be  most  pubhc  and 
formal.  It  was  desirable  that  it 
should  be  well  known,  and  this  mode 
would  have  the  advantage  which  is 
obtained  in  our  time  by  entering 
such  a  transfer  of  land  upon  the  pub- 
lic records. 

11.  Ephron  proposes  to  donate 
the  land.  This,  however,  was  prob 
ably  only  after  the  Oriental  fashion 
of  declining  a  price,  the  rather  to  put 
one  under  greater  obligation,  and 
expecting  a  full  equivalent,  either  in 
money  or  in  service.  We  have  often 
found  among  the  people  a  refusal  to 
name  a  fixed  price,  especially  for 
any  service  done,  expecting  more  by 
putting  it  upon  your  honor.  Besides, 
it  is  in  true  Oriental  style  to  pretend 
to  the  greatest  liberahty,  which  you 
find  to  be  only  an  exaggerated  man- 
ner of  speech.  Ephron  expressed 
himself  as  willing  to  be  bound  by  this 
free  ofier,  "  in  the  presence  of  these 
witnesses."     Abraham  being  known 

I  as  rich  and  powerful,  there  was  the 
j  greater  motive  with  Ephron  to  waive 
a  fixed  price. 

12.  Abraham,  etc.  The  patriarch 
bows  himself  in  token  of  reverence 
and  of  obligation  for  so  generous  a 
proposal.  He,  however,  prefers  to 
have  a  regular  business  transaction. 
This  would  be  more  safe.  It  would 
save  any  hard  feehng,  and  would 
make  the  title  sure. 


62 


GENESIS. 


[B.  C.  1958. 


13  And  lie  spake  unto  Ephron  in  the  audience  of  the  people  of 
the  land,  saying,  But  if  thou  wilt  give  it,  I  pray  thee  hear  me :  I 
will  give  thee  money  for  the  field :  take  it  of  me,  and  I  will  bury 
my  dead  there. 

14  And  Ephron  answered  Abraham^  saying  unto  him, 

15  My  lord,  hearken  unto  me :  the  land  is  worth  four  hundred 
^  shekels  of  silver  :  what  is  that  betwixt  me  and  thee  ?  bury  there- 
fore thy  dead. 

16  And  Abraham  hearkened  unto  Ephron,  and  Abraham 
'  weighed  to  Ephron  the  silver,  which  he  had  named  in  the  au- 
dience of  the  sons  of  Heth,  four  hundred  shekels  of  silver  current 
7)ioney  with  the  merchant. 

17  H  And  ^  the  field  of  Ephron  which  was  in  Macpelah,  which 
was  before  Mamre,  the  field  and  the  cave  which  ivas  therein,  and 
all  the  trees  that  ivere  in  the  field,  that  were  in  all  the  borders 
round  about,  were  made  sure 


h  Exod. 

Acts  7  :  16. 


15  ;  Ezek.  45  :  12.    i  Jer.  32  :  9.    k  ch.  25 :  9,  and  49  :  30,  31,  32,  and  50  :  13 ; 


13.  If  Oiou  (ivilt  give  it).  Lit. — 
Would  that  tliou — looidd  that  thou 
wouldst  hear  me.  This  abrupt  and 
repeated  form  expresses  his  strong 
desire  of  having  the  price  fixed  for 
a  regular  purchase  ;  intimating  that 
otherwise  he  could  not  take  it,  and 
must  dechne  to  accept  it  as  a  gift. 

14,  15.  Lit. —  The  land  is  four 
hundred  shekels,  etc.  This  is  still 
a  common  phrase  among  us.  The 
land  is  so  much — is  worth  so  much. 
^  Shekels.  English — Scales.  This 
term  is  from  the  verb  shalcal,  to  weigh, 
and  originally  applied  to  a  weight, 
and  afterwards  to  a  coin  in  use  among 
the  Jews.  The  shekel  as  a  fixed 
value  is  first  mentioned  here,  though 
the  weight  was  in  common  use  be- 
fore this  time.  It  is  estimated  at 
nine  pennyweights  and  thrqe  grains, 
which  would  make  about  two  hun- 
dred and  twenty-five  dollars  for  the 
field.  «||  What  is  that  ?  StilJ  keep- 
ing up  the  show  of  gratuity,  he 
speaks  of  the  price  as  of  no  account, 
as  merely  nominal,  and  not  to  be 
pressed  between  such  friends,  and 
that  he  need  not  delay  the  burial  for 


the  payment,  but  might  proceed  at 
once  without  this  formality.  This  air 
of  generosity,  however,  would  be 
greatly  misunderstood,  if  the  speaker 
should  be  taken  at  his  word. 

16.  Weighed.  It  was  not  coined 
money,  but  so  much  in  weight,  the 
original  sense  of  5/it/je/.  %  Current.  It 
is  still  the  custom  to  weigh  money  at 
the  East,  even  where  it  is  stamped. 
The  merchant  in  the  bazaar  has  his 
scales  fastened  to  his  girdle.  The 
chief  coin  in  the  cities  is  now  the 
gold  Turkish  coin  (mejhidi)  which  is 
weighed  as  the  English  sovereign  or 
French  Napoleon  is  weighed  often  at 
our  banks,  to  see  if  it  is  the  full 
weight, — to  see  if  it  is  current  with 
the  merchants,  whether  it  will  pass 
for  so  much.  The  tribes  of  Canaan 
were  among  the  earliest  merchants. 
%  Merchant.  The  term  means  trau- 
eller,  and  refers  to  the  travelling 
merchants,  who  carried  their  goods 
as  in  caravans  from  country  to  coun- 
try for  sale. 

1 7.  The  property  was  now  formally 
transferred.  The  ground,  including 
all  that  was  up©n  it,    the  cavo  and 


B.  C.  1958.] 


CHAPTER  XXni. 


63 


18  Unto  Abraham  for  a  possession  iu  the  presence  of  the  chil- 
dren of  Heth,  before  all  that  went  in  at  the  gate  of  his  city. 

19  And  after  this,  Al)raham  buried  Sarali  his  wife  in  the  cave 
of  the  field  of  Machpelali,  before  IMamre ;  the  same  is  Hebron  in 
the  land  of  Canaan. 

20  And  the  field,  and  the  cave  that  is  therein  ^  were  made  sure 
unto  Abraham  for  a  possession  of  a  burjang-place,  by  the  sons  of 
Heth. 


1  See  Ruth  4  ; 


9,10;  Jer.  32:  10,11. 


the  trees,  were  made  sure,  and  it 
was  used  for  a  family  burial-ground. 
Abraham  and  Sarah,  Isaac  and  Re- 
bekah,  Jacob  and  Leah  were  buried 
there.  (See  ch.  49  :  31.)  t  Mamre. 
Hebron  was  in  the  plains  of  Mamre, 
and  the  city  often  bears  this  name, 
(vs.  19.)  We  turned  aside  from  the 
main  road  out  of  Hebron  to  visit  the 
ancient  oak  Avliich  is  pointed  out,  in 
the  centre  of  a  large  field,  as  the  oak 
under  which  Abraham  pitched  his 
tent.  The  plains  around  Hebron  are 
in  fine  cultivation.  The  peoplie  are 
more  civilized  in  appearance,  but 
have  the  repute  of  being  more  fero- 
cious and  wicked  than  the  average 
of  the  people.  ^  Were  made  sure. 
Lit. — Stood  for  a  possession.  No 
deed  i1  here  spoken  of.  Wliat  the 
further  formal  guarantee  may  ha\e 
been  does  not  appear — whether  there 
was  any  instrument  of  writing,  or 
only  a  public  proclamation  in  the 
gate  that  the  sale  was  completed. 
This  latter  seems  to  be  intimated  in 
this  verse.  But  undisputed  tenure 
was  acknowledged  as  a  title.  The 
purchase  of  this  burial-place  was 
Abraham's  public  confession  of  faith 
iu  the  Divine  promise  of  the  land  to 
him. 

19.  After  this.  Probably  meaning 
that  as  soon  as  the  transaction  was 
thus  closed,  Abraham  proceeded  to 
bury  Sarah.  This  proceeding  was 
the  pubhc  assertion  and  admission 
of  his  claim  to  the  cave  and  the  field. 


20.  The  confirmation  of  his  title  is 
here  repeated.  It  was  a  most  im- 
portant step  and  a  great  fact  in  the 
history.  Abraham,  as  father  of  the 
faithful — he  to  whom  the  holy  land 
had  been  promised  in  covenant — • 
thus  declared  his  faith  in  the  promise, 
and  buried  his  dead  on  the  soil,  to 
commend  his  laith  to  his  descendants. 
^  Wej^e  made  sure — the  same  term 
as  in  vs.  1 7,  but  here  in  the  Greek 
rendered  teas  confirmed.  "  It  stood  " 
is  also  expressive,  as  we  say  it  stoorl 
in  his  name,  or  the  transaction  stood. 
The  mosque,  Al  Haram,  as  we  saw 
it,  has  one  minaret  on  each  of  two 
oblique  corners  of  the  walled  inclo- 
sure.  The  walls,  as  seen  from  the 
filthy,  narrow  streets,  are  high,  solid, 
and  ancient  in  appearance,  having 
the  old  bevelled  bordering.  As  seen 
from  the  hill,  the  building  proper 
occupies  only  a  third  or  fourth  part 
of  the  enclosure,  and  stands  at  one 
corner.  On  one  side  of  the  outer 
walls  are  eight  pilasters  and  two 
buttresses,  and  on  the  other  side  are 
twelve  pilasters  and  two  buttresses. 
The  masonry  bears  all  the  marks  of 
most  ancient  Jewish  architecture, 
and  Robinson  is  confident  that  it 
was  erected  before  the  downfall  of 
the  nation.  Josephus'  account  agrees 
vrith  this  view.  For  a  diagram  of 
this  noble  monument  of  sacred  an- 
tiquity, see  Stanley's  Lectures  on  the 
Jewish  Church,  p.  542. 


64 


GENESIS 


[B.  C.  1955 


CHAPTER   XXIV. 


ND  Abraham   ^  was  old  und  well  stricken  in   age : 


and  the 


iV  Lord  ^had  blessed  Abraham  in  all  things. 

2  And  Abraham  said  unto  his  *^  eldest  servant  of  his  house, 
that  '^  ruled  over  all  that  he  had,  ^  Put,  I  pray  thee,  thy  hand  under 
my  thigh  : 

3  And  I  will  make  thee  ^ swear  by  the  Lord,  the  God  of  heaven 
and  the  God  of  the  earth,  that  ^  thou  shalt  not  take  a  wife  unto 


ach.  18:  11,  and  21:  5.  b  ch.  13:  2;  ver.  35;  Ps.  112 :  3;  Prov.  10 :  22.  c  ch.  15:  2. 
d  %'er.  10  :  ch.  §"9  :  4,  5,  6.  e  ch.  47  :  29  ;  1  Chron.  29  :  24  ;  Lam.  5  :  6.  f  ch.  14  :  22  ;  Deut.  6 :  13 ; 
Josh  2  :  12.    g  ch.  26  :  a5 ,  and  27  :  46,  and  28  :  2  ;  Exod.  34  :  16 ;  Deut.  7 :  3. 


CHAPTER  XXIV. 
§  46.    Isaac's  Marriage  to  Re- 

BEKAH. 

The  death  of  Sarah  left  a  sad 
breach  in  the  family  of  Abraham. 
Ih^.  naturally  turns  his  attention  to 
Isaac,  the  son  of  promise,  in  whom 
his  house  was  to  be  enlarged,  and  in 
the  faith  of  the  numerous  posterity 
rovenanted  to  iiim,  he  seeks  a  wife 
for  his  son.  This  was  three  years 
after  Sarah's  death. 

1.  Was  old  and  v'dl  stricken  in 
age.  This  is  the  common  phrase  for 
expressing  advanced  years.  Lit. — 
Old  and  come  in  days.  He  was  now 
in  his  hundred  and  fortieth  year. 
Abraham's  prosperity  is  here  noted 
as  of  God,  and  universal. 

2.  His  eldest  servant.  Lit. —  To  Ms 
servant.,  the  tlder  of  his  house — not 
meaning  the  oldest  servant,  but  the 
terms  servant  and  elder  both  denote 
office.  He  is  also  designated  as  ru- 
ler over  all  that  he  had.  The  term 
servant  is  here  like  the  term  minister, 
a  title  of  dignity.  The  confidential 
head  servant  or  steward  in  an  Oricn- 
tp.l  household  was  an  important  otfi- 
«-er,  exercising  chief  authority  in  all 
the  affairs  of  the  family — next  to  the 
patriarch  himself  The  elder  was 
not  a  title  of  ao;e   but  of  office.     It 


passed  into  the  church,  and  is  the 
only  permanent  office  which  has  come 
down  to  us  from  the  Jewish  church. 
This  may  have  been  Eiiezer  of  Da- 
mascus, who  was  Abraham's  steward 
fifty-four  years  before  this  and  prior 
to  the  birth  of  Ishmael.     (Ch.  15:2.) 

2.  7b  put  the  hand  under  one's 
thigh.,  was  probably  a  form  of  making 
oath,  or  giving  most  solemn  pledge 
to  another.  We  do  not  read  of  it 
elsewhere  except  only  where  Jacob 
requires  the  same  of  Joseph.  (Ch. 
47  :  29.)  The  thigh  is  the  part  on 
which  the  sword  rests,  and  thus  it 
expresses  dominion.  "  Gird  thy 
sword  upon  thy  thigh."  It  is  also  the 
seat  of  generation,  and  so  it  might 
refer  to  the  covenant  of  circumcision. 
The  servant  sacredly  swore  subjec- 
tion and  obedience  to  his  master,  by 
this  formal  act,  with  reference  to  the 
Divine  covenant. 

3.  Lit. — I  loill  sware  thee.  I  will 
put  thee  upon  oath.  *f[  By  the  Lord. 
Lit. — Bij  Jehovah.  The  redemptive 
name  of  God  showing  the  designed 
reference  to  the  covenant  of  grace 
made  to  Abraham.  "Jehovah,  the 
God  of  the  heavens,  and  the  God  of 
the  earth"  is  the  arbiter  of  the  destiny, 
and  the  one  Avho  swears  may  well 
fear  him.  ^[  Not  take  a  wife  to  my 
son.  The  father,  according  to  Orien- 
tal custom,  chose  a  wife  for  his  son, 
and  made  the  contract  with  the  pa- 


B.C.  1955.] 


CHAPTER  XXIV. 


65 


my   son   of    the   daughters   of    the   Canaanites   among   whom    I 
awell : 

4  ^  But  thou  shalt  go  '  unto  my  country,  and  to  my  kindred,  and 
take  a  wife  unto  my  son  Isaac. 

5  And  the  servant  said  unto  him,  Peradventure  the  woman  wiU 
not  be  willing  to  follow  me  unto  this  land :  must  I  needs  bring  thy 
son  again  unto  the  land  from  whence  thou  camest  ? 

6  And  Abraham  said  unto  him,  Beware  thou,  that  thou  bring 
not  my  son  thither  again. 

7  IT  The  Lord  God  of  heaven,  which  ^took  me  from  my  father's 
house,  and  from  the  land  of  my  kindred,  and  which  spake  unto  me, 
and  that  sware  unto  me,  saying,  ^  Unto  thy  seed  will  I  give  this 
land :  ^  he  shall  send  his  angel  before  thee,  and  thou  shalt  take  a 
wife  unto  my  son  from  thence. 

hch.28:2.    ich.  12:1.    kch.  12:1,7.    1  ch.  12:  7,  and  13: 15  ;  and  15  :  18  ;  and  17:  8  ; 
Exod.  32  :  13;  Deut.  1 :  8,  and  34  :  4 ;  Acts  7:5.    m  Exod.  23 :  20,  23,  and  33  :  2  ;  Heb.  1 :  14. 


rent  of  the  bride.  Here  the  patiiarch 
was  about  to  send  his  chief  steward 
on  this  errand,  and  he  would  first  of 
all  make  him  swear  that  he  would 
not  take  a  Canaanitish  woman  for 
Isaac.  This  oath  would  be  the  more 
important  if  Abraham  should  sud- 
denly die  before  the  wife  was  chosen. 
^  The  Canaanites  were  the  heathen 
tenants  of  the  land,  whom  God  had 
ordained  to  be  exterminated.  And 
Abraham  would  not  have  his  cove- 
nant son  become  allied  to  this  un- 
covenanted  and  wicked  people,  and 
thus  ahenate  the  household  from 
God.  He  was  not  to  be  unequally 
yoked  with  an  unbeliever.  (2  Cor. 
6  :  14  )  This  godly  patriarch  would 
jealously  guard  his  house,  and  so 
command  his  children  after  him  that 
the  Lord  might  (consistently)  bring 
upon  him  all  that  He  had  promised. 
(Gen.  18:  19.) 

4.  He  now  instructs  his  steward 
as  to  whither  he  sho'uld  go.  ^  Urito 
my  countnj.  This  was  Mesopotamia. 
Abraham's  kindred  were  Shemites, 
and  had  some  knowledge  of  God, 
though  not  wholly  purged  from  idol- 
atry. (Ch.  31.)  Here  Abraham  had 
dwelt  for  a  time  after  leaving  Ur  of 
ine  Chaldees,  and  hither  the  mes-sen- 
6* 


ger  was  to  go.  He  was  not  born 
here,  but  in  Ur.  Isaac  was  now 
about  forty  years  old. 

5.  Before  taking  this  solemn  oath, 
the  steward  seeks  a  clear  understand- 
ing and  asks  ivhether  in  the  possible 
event  of  the  maid  refusing  to  leave 
her  country,  he  should  take  Isaac 
thither  to  her. 

6.  Abraham  answers  most  posi- 
tively that  on  no  account  would  he 
have  Isaac  taken  to  that  land  to  live, 
however  he  might  desire  that  his 
wife  should  be  taken  from  thence. 
^  Beware.  Lit. — Take  heed  to  thy- 
se'If^  lest  thou  return  my  son  thither ; 
that  Is,  lest  thou  come  thence  and  take 
him  hack  to  that  land. 

7.  Abraham  here  expresses  his 
faith  in  God's  holy  covenant  as  per- 
taining to  this,  and  insuring  the  best 
result,  t  The  Lord  God.  Ut— Je- 
hovah, the  God  of  the  heavens,  who 
controls  all  agents,  elements,  and 
events.  The  same  God  who  called 
him  out  of  his  country  to  Canaan, 
and  covenanted  to  give  him  this  land 
as  an  inheritance  for  his  posterity. 
He  would  so  oixler  all  the  circum- 
stances as  to  accomplish  His  promise, 
and  He  would  therefore  so  arrange 
as  that  the  wife  for  Isaac  would  come 


66 


GENESIS. 


[B.  C.  1955. 


8  And  if  the  woman  will  not  be  willing  to  follow  thee,  then 
"  thou  shalt  be  clear  from  this  my  oath ;  only  bring  not  my  son 
thither  again. 

9  And  the  servant  put  his  hand  under  the  thigh  of  Abraham  his 
master,  and  sware  to  him  concerning  that  matter. 

10  IT  And  the  servant  took  ten  camels,  of  the  camels  of  his  mas- 
ter, and  departed ;  (°  for  all  the  goods  of  his  master  were  in  his 
hand ;)  and  ^  he  arose,  and  went  to  Mesopotamia,  unto  the  city  of 
Nahor. 


n  Josh.  2 :  17, 


o  ver.  2.    p  ch.  27  :  43. 


to  the  promised  land.  What  beauti- 
ful faith  in  God,  that  He  will  secure 
the  ends  which  He  has  engaged  to 
bring  about,  and  that  we  need  not 
worry  and  ought  not  to  distrust !  Let 
us  not  suppose  that  all  will  go  amiss, 
but  rather  that  all  will  turn  out  well, 
for  what  God  hath  promised  he  is  able 
to  perform,  and  will  perform.  ^  His 
angel,  or  the  Covenant  Angel.  (Ch. 
16  :  7.)  His  messenger,  by  whatever 
agency  should  be  needed  to  bring 
about  the  result,  would  go  before  him. 

8.  Abraham  here  releases  the 
steward  from  the  oath,  in  case  the 
supposed  difficulty  should  occur ;  for 
in  no  case  would  he  consent  to  have 
his  son  taken  to  that  land,  to  dwell 
outside  of  the  land  of  promise.  "  This 
oath  implies  that  if  Abraham  should 
die,  this  steward  would  have  an  in- 
fluential position  towards  Isaac." — 
Kurtz. 

9.  The  servant  or  steward  took 
the  oath  to  his  master,  as  was  directed. 
^  Sware  to  him.  Lit. —  Was  sworn  to 
him. 

10.  The  preparation  and  the  jour- 
ney now  follow.  He  took  ten  camels 
from  the  camels  of  his  master.  These 
were  for  the  purpose  of  carrying  the 
presents  for  the  bride,  and  provisions 
for  the  journey,  and  such  as  would 
also  indicate  the  rank  of  his  master. 
Besides  this  they  would  be  needed  to 
bring  home  the  bride  and  her  suite. 
T[  For  all  the  goods,  etc.  Lit. — And 
oil  the  goods  of  his  master  in  his  hand. 


This  is  not  a  reason  given  for  the 
equipage  which  he  took,  but  an  ad- 
ditional clause  as  to  the  goods  which 
he  took  besides  the  beasts  of  burden 
which  were  to  carry  them.  The  Gr. 
renders,  "  And  of  all  the  goods  of  his 
lord  (he  took)  with  himself."  So  the 
Vulg. — He  took  valuable  and  vari- 
ous presents  from  his  lord's  goods,  to 
give  to  the  chosen  one  who  should  be 
the  bride.  Some  of  these  presents 
are  mentioned  in  vs.  22  and  53. 
^  To  Mesojiotamia.  The  Hebrew 
term  means  Aram  (or  Syria)  of  the 
two  rivers,  that  is,  of  the  Tigris  and 
Euphrates — the  district  lying  between 
the  two.  This  is  expressed  by  the 
Greek  word  Mesoj^otamia  which 
means,  midst  of  the  rivers.  The  en- 
tire island  tract  is  about  seven  hun- 
dred miles  long,  and  from  twenty- 
five  to  two  hundred  and  fifty  miles 
broad.  But  the  region  specially 
meant  in  the  Scripture  is  the  north- 
western portion  of  this  tract,  lying 
between  the  great  bend  of  the  Eu- 
phrates and  the  upper  Tigris.  The 
towns  Orfa  and  Haran,  besides  mod- 
ern cities,  are  in  this  district.  Here 
we  fii'st  hear  of  Mesopotamia  as  the 
country  where  "Nahor  was  located, 
after  leaving  Ur  of  the  Chaldees. 
He  probably  accompanied  his  father 
Terah  to  Haran  (ch.  11  :  31)  or  else 
he  followed  him  soon  after.  Haran 
is  properly  in  Fadau  Aram — the  flat 
land  of  Syria — a  portion  of  Mesopo- 
tamia. 


B.  C.  1955.] 


CHAPTER   XXiy. 


6/ 


11  And  he  made  his  camels  to  kneel  down  without  the  city  by  a 
well  of  water,  at  the  time  of  the  evening,  even  the  time  ^that 
women  go  out  to  draw  water  ; 

12  And  he  said,  '  0  Lord,  God  of  my  master  Abraham,  I  pray 
thee,  ^  send  me  good  speed  this  day,  and  shew  kindness  unto  my 
master  Abraham. 

13  Behold,  ^  I  stand  here  by  the  well  of  water  ;  and  the  "  daugh- 
ters of  the  men  of  the  city  come  out  to  draw  water : 

14  And  let  it  come  to  pass,  that  the  damsel  to  whom  I  shall  say, 
Let  dowii  thy  pitcher,  I  j)ray  thee,  that  I  may  drink  ;  and  she  shall 
say.  Drink,  and  I  will  give  thy  camels  cbink  also:  let  the  same  be 
she  that  thou  hast  appointed  for  thy  servant  Isaac ;  and  ^''  thereby 
shall  I  know  that  thou  hast  shewed  Idndness  unto  my  master. 

q  Exod.  2  :  16.  r  ver.  27  ;  ch.  26  :  24.  and  28  :  13,  and  32  :  9  ;  Exod.  3  :  6, 15.  s  Neh.  1 :  11 ; 
P8.  37  :  5.  t  Ter.  43.  u  ch.  29 :  9  ;  Exod.  2 :  16.  w  See  Judg.  6 :  17,  37  ;  1  Sam.  6  :  7,  and  14 : 
10,  and  20 :  7. 


11.  The  steward  came  on  his 
journey  to  the  well  outside  the  city, 
and  as  it  was  at  the  evening,  when 
the  public  well  was  resorted  to  for 
water  by  the  daughters  of  the  city, 
(vs.  13,)  he  halted  there,  and  made 
his  camels  kneel  so  as  to  rest  them- 
selyes.  Lh.—At  the  time  of  the  going 
forth  of  the  female  drawers  (of  water 
vs.  13.)  This  would  be  his  best  op- 
portunity for  gathering  information, 
and  also  for  seeing  the  industrious 
maidens  of  the  city.  In  Eastern 
countries  this  drawing  of  water  is 
commonly  done  by  the  women,  who 
carry  their  skin  bottle  or  eiTrthen  jar 
on  the  shoulder  or  on  the  head, 
(John  4  :  7,)  or  sometimes  strapped  I 
to  the  shoulder.  The  Samaritan  wo- 
man came  out  for  water  at  noon,  but 
the  hour  Avas  commonly  at  morning 
and  evening.  We  have  frequentlv 
seen  in  Palestine,  at  the  publi*:  well 
or  fountain,  such  groups  of  women 
filling  their  pitcb/ers,  at  evening. 

12.  The  steward  now  put  up  a 
^prayer  to  God,  recognizing  his  de- 
pendence on  the  providential  help 
which  he  was  encouraged  to  expect. 
Lit.- — 0  Jehocah,  God  of  my  lord 
Abraham,  cause  to  occur  to  me  this 


day  (what  I  seek)  and  do  kindness  to 
my  lord  Ahraliam. 

13,  14.  He  now  proposes  a  sign 
by  which  he  shall  receive  the  Divine 
intimation  of  the  person  intended  for 
Isaac's  bride.  He  will  use  the  means. 
He  will  do  his  best  as  to  a  choice, 
but  he  will  submit  the  decision  to 
God.  He  must  have  the  Divine  con- 
firmation of  his  choice,  else  he  dare 
not  proceed.  The  whole  matter  is 
of  utmost  importance,  to  choose  a 
wife  for  the  son  of  promise,  and  God 
will  surely  give  direction  at  his  hum- 
ble request.  1st.  He  was  to  go  so 
far  as  he  could  in  making  the  choice. 
2d.  She  must  be  such  an  one  as 
will  respond  cordially  to  his  applica- 
tion for  water.  She  would  then 
have  the  marks  of  a  good  temper, 
besides  the  personal  attractions  of 
which  he  could  only  judge  at  flrst 
sight.  Form  and  feature  and  health- 
ful aspect,  and  charms  for  the  eye  of 
which  a  stranger  could  judge,  were 
to  be  seconded  by  a  prompt  and 
hearty  response  to  the  request  of  a 
stranger  for  water.  (1.)  How  a 
little  act  of  kindness  will  display  the 
disposition  !  The  poHteness  and  cul- 
ture  which  will  give   water  to   the 


S8 


GENESIS. 


[B.  C.  1955. 


15  IF  And  it  came  to  pass,  before  he  had  done  speaking,  that 
behold,  Eebekah  came  out,  who  was  born  to  Bethw-^l,  son  of  "^  Mil- 
cah,  the  wife  of  Nahor,  Abraham's  brother,  with  her  pitcher  upon 
her  shoulder. 

16  And  the  damsel  ^  was  very  fair  to  look  upon,  a  virgin ;  neither 
liad  any  man  known  her :  and  she  went  down  to  the  well,  and  filled 
lier  pitcher,  and  came  up. 

17  And  the  servant  ran  to  meet  her,  and  said,  Let  me,  I  pray 
thee,  drink  a  little  water  of  thy  pitcher. 

18  ''  And  she  said.  Drink,  my  lord :  and  she  hasted,  and  let  down 
her  pitcher  upon  her  hand,  and  gave  him  drink. 

X  ch.  11 :  29  ;  and  22  :  23.    y  ch.  26  :  7.    z  1  Pet.  3 :  8  ;  and  4 :  9. 


stranger  will  speak  volumes  in  re- 
gard to  the  character.  (2.)  How 
indispensable  in  a  good  wife  is  a  good 
disposition,  beyond  any  mere  out- 
Avard  charms.  (3.)  How  requisite, 
:\bove  all,  is  the  approbation  of  God 
in  so  momentous  a  choice.  ^  Hast 
appointed,  hast  indicated,  or  demon- 
strated as  the  fitting  one. 

15.  So  promptly  was  the  desired 
sign  given,  that  before  he  had  done 
speaking  Reiekah  was  coming  forth 
from  the  city  towards  the  well.  This 
well  or  fountain  seems  to  have  been 
reached  by  steps.  This  is  often  the 
case.  Sometimes  an  enclosure  with 
a  roof  marks  the  spot,  the  wells  be- 
ing regarded  as  of  great  value  and 
worthy  of  all  protection.  ^  Upon 
her  shoulder.  This  was  considered 
as  the  more  graceful  way  of  carrying 
the  pitcher,  and  when  it  was  empty 
tliis  was  the  most  natural  and  com- 
mon mode. 

16.  Very  fair,  etc.  Lit. —  Good  of 
countenance  exceedingly.  ^  Went 
dotvn  to  the  well.  Some  suppose  that 
it  was  a  cistern  of  rain-water.  We 
have  seen  such  cut  in  the  rock  above 
ground,  and  Ave  have  seen  wells  or 
ibuntains  reached  by  a  declivity  or 
hy  steps.  He  had  watched  her  in 
this  movement,  and  was  clear  that 
Fhc  fulfilled  all  the  conditions  as  to 
i^ersonal  manners. 


17.  As  she  came  up,  he  ran  to 
meet  her,  and  made  his  application 
for  a  drink  of  water,  as  Jesus  did  of 
the  Samaritan  woman.  By  her  an- 
swers he  was  to  know  whether  she 
was  the  woman  whom  God  would 
indicate  for  the  bride,  or  not. 

1 8.  Her  response  was  prompt  and 
cordial.  She  was  bearing  her  pitcher 
upon  her  shoulder,  as  we  suppose, 
and  naturally  let  it  down  upon  her 
hand.  This  civility  and  courtesy 
added  to  the  already  favorable  im- 
pression. It  happened  somewhat  dif- 
ferently with  us.  We  came  up  to  a 
cistern  hewn  out  of  the  limestone 
rock,  and  were  very  thirsty  after  a 
hot  ride  on  the  road  from  Jericho  to 
Jerusalem.  The  cistern  was  well 
supphed  with  rain-water,  covered 
over  with  a  green  scum.  Our  drag- 
oman let  down  his  skin  bucket  or 
bottle  by  a  cord,  and  drew  up  the 
water  clear  and  cool  from  beneath 
the  surface.  He  poured  it  into  a 
cup  and  was  handing  it  to  one  of  our 
ladies,  when  an  old  sheikh,  who  had 
escorted  us  (at  five  dollars  a  head 
from  Jerusalem  and  back,)  seized  the 
cup,  demanding  to  be  served  before 
the  lady.  On  his  being  stoutly  re- 
fused by  our  dragoman,  he  mounted 
his  beast  in  a  surly  mood  and  rode 
off  immediatelyj  It  was  the  last  we 
sav;-  of  hM-a. 


B.  C.  1955.] 


CHAPTER    XXIV. 


69 


19  And  when  she  had  done  giving  him  drink,  she  said,  I  will 
draw  water  for  thy  camels  also,  until  they  have  done  drinking. 

20  And  she  hasted,  and  emptied  her  pitcher  into  the  trough,  and 
ran  again  unto  the  well  to  draw  ivater,  and  drew  for  all  his  camels. 

21  And  the  man,  wondering  at  her,  held  his  peace,  to  wit 
whether  the  °-  Lord  had  made  his  journey  prosperous  or  not. 

22  And  it  came  to  pass,  as  the  camels  had  done  drinking,  that 
the  man  took  a  golden  ^  ear-ring  of  half  a  shekel  weight,  and  two 
bracelets  for  her  hands  of  ten  shekels  weight  of  gold, 

23  And  said,  Whose  daughter  art  thou  ?  tell  me,  I  pray  thee :  is 
there  room  in  thy  father's  house  for  us  to  lodge  in  ? 

a  ver.  12 :  56.    b  Exod.  32  :  2,  3  ;  Isa.  3 :  19,  20,  21 ;  Ezek.  16  :  11,  12  ;  1  Pet.  3  :  3. 

translates  it  according  to  the  first 
form.  ^  Held  his  peace.  Lit. — 
Keeping  silence  to  know  whether  Je- 
hovah had  prospered  his  way  or  not. 
22.  Golden  ear-ring.  This  ring 
was  more  properly  a  nose  ring. 
There  was  but  one — not  a  pair — and 
such  a  ring  is  worn  by  the  Eastern 
women,  the  left  nostril  being  pierced 
at  the  side  for  the  purpose.  This 
ring  is  commonly  of  gold  or  silver 
among  the  higher  ranks,  and  of 
poorer  material  among  others.  Half 
a  shekel  weight  was  slightly  less  than 
a  quarter  of  an  ounce.  (Exod.  38 : 
26.)  ^  Tico  bracelets  for  her  hands. 
These  are  worn  about  the  wrists, 
and  are  heavy  and  large — not  always 
solid,  but  very  shoAvy.  Four  ounces 
and  a  half  would  be  about  the  ten 
shekels'  weight  for  the  pair.  These 
being  of  gold  would  be  valuable. 
The  women  of  Palestine  often  carry 
most  of  their  valuables  in  the  shape 
of  trinkets  for  the  arms  and  legs  and 
hair.  We  have  seen  women  and 
children  wearing  a  net- work  of  coins 
on  their  heads.  The  steward  took 
out  of  his  treasure  these  articles,  to 
present  to  her  not  as  a  bridal  gift, 
but  as  a  token  of  his  thanks  lor  her 
service,  and  as  a  hint  or  pledge  of 
special  interest  in  her,  looking  to 
something  further.  Before  placing 
these  gifts  upon  her  he  first  inquires 
as  to  her   name  and  home  and  cir- 


19.  She  now  proceeded  quite  ac- 
cording to  the  sign  which  the  stew- 
ard had  named.  Everything  thus 
goes  fcH'ward  most  satisfactorily.  She 
proposes,  in  her  open-hearted  way, 
to  furnish  water  for  his  camels  also ; 
using  even  the  language  which  the 
servant  had  used  in  his  prayer.  This 
indicated,  most  clearly,  the  hand  of 
God  in  the  matter. 

20.  Into  the  trough.  In  the  vicin- 
ity of  Nazareth  we  noticed  such  a 
well  or  fountain  with  a  stone  trough 
filled,  and  at  evening  the  women 
were  gathered  there,  filling  their 
etone  jars  at  the  well,  and  carrying 
them  on  their  heads.  The  trough 
would  also  be  a  convenience  for  cat- 
tle to  drink.  Around  Jerusalem, 
Damascus,  and  Hebron  the  water  is 
conveyed  from  pools  or  reservoirs 
outside  the  city,  in  earthen  pipes  run- 
ning under  cover,  but  having  open- 
ings at  intervals,  along  the  roadside, 
for  the  cattle  to  drink.  ^  Ran  again 
to  the  well.  Her  sprightly,  cheerful 
service  was  most  attractive. 

21.  And  the  man  icondering  at  her. 
Gesenius  makes  this  form  to  be  from 
the  verb  to  behold,  and  being  a  re- 
flexive form,  it  would  mean  looking 
about  icith  himself  at  her, — express- 
ing an  emotion  of  surprise  or  won- 
derment. DelUzsch  makes  it  from  a 
verb  meaning  to  make  a  noise,  and 
then   to   be   in   confusion.     But   he 


70 


GENESIS. 


[B.  C.  1955 


24  And  she  said  unto  liim  '^  I  am  tlie  daughter  of  Bethuel  the 
sou  of  Milcah,  which  she  bare  unto  Nahor. 

25  She  said,  moreover,  unto  him,  We  have  both  straw  and  prov- 
ender enough,  and  room  to  lodge  in. 

26  And  the  man  '^  bowed  down  his  head,  and  worshipped  the 
Lord. 

27  And  he  said,  ^  Blessed  be  the  Lord  God  of  my  master  Abrar 
ham,  who  hath  not  left  destitute  my  master  of  ^his  mercy  a,nd  his 
truth:  I  bei7ig  in  the  way,  the  Lord  ^led  me  to  the  house  of  my 
master's  brethren, 

28  And  the  damsel  ran,  and  told  them  of  her  mother's  house 
these  things. 

29  IT  And  E-ebekah  had  a  brother,  and  his  name  was  ^  Laban : 
and  Laban  ran  out  unto  the  man  unto  tlie  well. 

c  ch.  22  :  23.    d  ver.  52  ;  Exod.  4  :  81.    e  Exod.  18  :   10  ;  Ruth  4  :  14 ;   1  Sam.  25  :  32,  39 ;  2 
Sam.  18 :  28  ;  Luke  1 :  68.    f  ch.  32 :  10  ;  Ps.  98 :  3.    g  ver.  48.     h  ch.  29 :  5. 


cumstances.  We  notice  from  vs. 
30  and  47  that  it  was  not  until  after 
he  had  learned  these  things,  that  he 
placed  these  ornaments  upon  her. 
It  was  not  until  then,  perhaps,  that 
he  felt  so  assured  that  she  was  the 
intended  bride.  %  Room.  As  there 
were  no  public  houses  for  travellers, 
only  at  best  the  khan  or  caravan- 
serai, and  as  it  was  and  is  still  cus- 
tomary for  strangers  to  seek  a  lodg- 
ing with  the  sheikh  of  a  village,  this 
question  about  accommodations  was 
proper,  and  not  surprising. 

24.  She  promptly  told  of  her  fam- 
ily relation ;  and  it  proved  to  be  of 
Abraham's  kindred — the  daughter 
of  his  nephew. 

25.  In  keeping  with  her  cordiality, 
already  shown  at  the  well,  is  her 
hospitality,  in  which  she  goes  beyond 
his  request  for  lodging,  and  assures 
him  of  straw  and  provender  besides. 
The  straio  was  chopped  straw  for 
mixture  with  provender — as  grasses 
and  herbage,  or  barley.  The  term 
for  pj'ovender,  means  feed  in  the 
general. 

26.  This  venerable  steward — Eli-e- 
zer,  a.s  is  supposed — thankful  for  so 
prompt  and  gracious  an  answer  to 
his  prayer,  bowed  himself  in  a  solemn 


act  of  Divine  worship.  It  is  JeJwvaJi 
— the  covenant  name  of  God — God 
as  the  Redeemer,  that  he  adores. 

2  7.  The  language  of  his  thanksgiv- 
ing is  here  recorded.  ^  "  Blessed 
be  JeJwvah,  the  God  of  my  lord  Abra- 
ham, who  hath  not  left  his  mercy  ana 
his  truth  from  my  lord  " — (hath  not 
left  it  off.')  "  I  in  the  way.,  Jeho- 
vah hath  led  me  to  the  house  of  the 
brethren  of  my  lord."  This  is  true 
primitive  piety.  He  seeks  direction 
in  earnest  prayer,  and  acknowledges 
the  answer  in  humble,  hearty  praise. 
(See  vs.  48.) 

28.  This  praise  to  God  was  prob- 
ably offered  while  Rebekah  was 
running  to  her  home  with  the  excit- 
ing news.  ^  And  the  damsel  ran  ana 
told  to  the  house  of  her  mother  accord- 
ing to  these  things.  It  would  be  the 
female  part  of  the  house  to  whom  she 
would  naturally  relate  all  the  facts 
and  all  her  thoughts.  How  natura^ 
the  picture  !  The  mother  and  those 
who  cluster  around  her  will  first  get 
the  interesting  news.  The  family 
was  settled  in  a  fixed  abode,  as 
would  seem. 

29.  Here  Laban,  Rebekah's  broth- 
er, is  introduced.  Though  parents, 
at  the  East,  have  most  to  do  in  ar- 


B.  C.  1955.] 


CHAPTER    XXIV. 


71 


30  And  it  came  to  pass,  when  he  saw  the  ear-ring,  and  bracelets 
upon  his  sister's  liands,  and  wlien  he  heard  the  words  of  Eehekah 
his  sister,  saying,  Thus  spake  the  man  nnto  me ;  that  he  came  unto 
the  man,  and  behold,  he  stood  bj^  the  camels  at  the  well. 

31  And  he  said,  Come^in,  'thou  blessed  of  the  Lord;  wherefore 
standest  thou  without  ?  for  I  have  prepared  the  house,  and  room 
for  the  camels. 

32  IF  And  the  man  came  into  the  house :  and  he  ungirded  his 
camels,  and  ^  gave  straw  and  provender  for  the  camels,  and  water  to 
wash  his  feet,  and  the  men's  feet  that  were  with  him. 

33  And  there  was  set  vieat  before  him  to  eat :  but  he  said,  ^  I 
will  not  eat  until  I  have  told  mine  errand.     And  he  said,  Speak  on. 

34  And  he  said^  I  am  Abraham's  servant. 

35  And  the  Lord  °'  hath  blessed  my  master  greatly,  and  he  is 

i  ch.  26 :  29  ;  Judg.  17  :  2  ;   Ruth  3  :  10  ;  Ps.  115  :  15.    k  ch.  43 :  24 ;  Judg.  19  :  21.    1  Job 
28  :  12  ;  John  4  :  34 ;  Eph.  6  :  5,  6,  7.    m  ver.  1,  ch.  13:  2. 


ranging  for  the  marriage  of  a  daugh- 
ter, yet  the  elder  brothers  have  also 
much  to  say,  as  the  natural  protectors 
of  their  sisters.  Loban,  when  he 
heard  the  news  from  Rebekah,  or 
those  to  whom  she  had  told  it,  has- 
tened forth  to  the  man  at  the  well. 
(See  vs.  50.) 

30.  The  ornaments  of  gold  present- 
ed to  his  sister,  and  Rebekah's  narra- 
tive of  all  the  words  that  had  passed 
between  them,  deeply  impressed  him 
in  favor  of  the  stranger,  and  brought 
him  out  to  see  him.  It  does  not  ap- 
pear that  Eliezer  had  yet  told  of  his 
master's  house,  or  of  his  errand. 

31.  He  cordially  invites  the  man 
to  accept  the  hospitahties  of  his 
house.  The  stranger  had  spoken  of 
Jehovah  in  his  prayer  and  praise,  but 
not  in  the  hearing  of  Laban.  Yet 
he  calls  him  " blessed  of  Jehovah" 
and  he  either  meant  by  this,  that  he 
was  evidently  one  favored  of  God  in 
his  lot,  or  that  he  inferred  this  of  him, 
that  he  was  a  worshipper  of  the  true 
God.  A  true  child  of  God  will  show 
himself  to  be  such.  Laban  recog- 
nizes the  hand  of  Jehovah,  the  cov- 
enant God,  in  the  matter,  (vs.  50.) 
^  1  have  prepared,  etc.  All  was 
made  ready  for  the  stranger's  recep- 


tion, and  for  the  camels  also.     There 
was  no  lack  of  accommodations. 

32.  At  this  invitation  Eliezer  en- 
ters the  house.  1"  And  he  (Laban) 
ungirded  the  camels.  Lit. —  Unloosed. 
It  is  plain  that  Laban  is  to  be  un- 
derstood as  having  unsaddled  and 
unloaded  the  camels,  besides  furnish- 
ing the  provender,  water,  etc.  Every- 
thing was  supplied  for  their  comfort, 
in  true  Oriental  hospitality.  %  Water 
for  the  feet  was  a  great  luxury  in 
that  hot,  dusty  land,  and  it  was  a 
thoughtful  piece  of  attention  and 
civility  on  Laban's  part  to  have  even 
the  attendants  suppHed.  He  had  a 
retinue  of  servants  with  the  camel 
train. 

33.  So  intent  was  the  steward 
upon  his  master's  errand  that  he 
cared  more  for  it  than  for  his  food, 
and  he  would  not  eat  until  he  had 
told  it  The  first  thing  in  the  re- 
ception of  an  Oriental  house  is  to 
set  something  before  you  to  eat  and 
drink.  He  was  invited  to  tell  of  his 
business.  ^  There  was  set  before 
him  to  eat,  or  he  (Laban)  set  before 
him  (food)  to  eat. 

34.  35.  He  states  who  and  whence 
he  is  and  what  is  his  errand.  How 
startUno;    must   have   been   his    an- 


72 


GENESIS. 


[B.  C.  1956. 


become  great :  and  he  hatli  given  him  flocks,  and  herds,  and  silver, 
and  gold,  and  men-servants,  and  maid-servants,  and  camels,  and 
asses. 

36  And  Sarah,  my  master's  wife,  ^  bare  a  son  to  my  master  when 
she  was  old ;  and  ''unto  him  hath  he  given  all  that  he  hath, 

37  And  my  ^  master  made  me  swear,  saying.  Thou  shalt  not  take 
a  wife  to  my  son  of  the  daughters  of  the  Canaanites,  in  whose  land 
I  dwell ; 

38  "1  But  thou  shalt  go  unto  my  father's  house,  and  to  my  kin- 
dred, and  take  a  wife  unto  my  son. 

39  ^  And  I  said  unto  my  master,  Peradventure  the  woman  will 
not  follow  me. 

40  ^  And  he  said  unto  me,  the  Lord,  *  before  whom  I  walk,  will 
send  his  angel  with  thee,  and  prosper  thy  way  ;  and  thou  shalt  take 
a  wife  for  my  son  of  my  kindred,  and  of  my  father's  house. 

41  "  Then  shalt  thou  be  clear  from  this  mine  oath,  when  thou 
comest  to  my  kindred ;  and  if  they  give  not  thee  one,  thou  shalt  be 
clear  from  mine  oath. 

42  And  I  came  this  day  unto  the  well,  and  said,  ^  0  Lord  God 


n  ch.  21 :  2.    o  ch.  21 :  10,  and  25 :  5. 
u  ver.  8.    v  Ter.  12. 


p  ver. 


q  ver.  4.    r  ver.  5.    s  ver.  7.     t  ch.  17 : 1. 


nouncement  to  the  family  of  Bethuel ! 
/  am  Abraham's  servant.  And  Jeho- 
vah hath  blessed  my  master  exceed- 
ingly, etc.  He  tells  of  Abraham's 
prosperity  and  wealth,  and  refers  all 
to  the  hand  of  his  covenant  God. 
Worldly  men  refer  all  their  increase 
to  their  own  sagacity,  or  good  for- 
tune at  best.  They  would  naturally 
have  thought  that  Abraham,  an  emi- 
grant, was  poor. 

36.  He  comes  now  to  tell  of  Isaac. 
How  simple  and  honest  is  the  narra- 
tive !  No  arts  of  diplomacy  !  Isaac 
was  born  out  of  course,  as  the  son 
of  promise,  and  he  was  the  heir. 
^  Whe7i  she  loas  old.  Lit. — After 
her  old  age — after  she  had  become 
old,  and  too  old  for  any  such  event 
naturally.  Thus  they  would  see 
how  Isaac  was  a  special  gift  of  God. 
1  All  that  he  hath.  Hagar  and  Ish- 
mael  had  been  dismissed  with  their 
portion,  so  that  Isaac  remained  his 
Bole  heir,     (See  ch.  25  :  5.) 

37.  Ha  now  recites  the  facts  of  his 


commission  under  oath  for  this  pur- 
pose of  getting  Isaac  a  wife  from  his 
kindred.  ^  Made  me  swear.  Lit. — 
Sivore  me.  It  was  at  his  master's 
bidding  that  he  took  the  oath. 

38,  But  thou  shalt  go.  Lit.— 7/" 
thou  shalt  not  go  This  is  the  form 
of  putting  one  to  the  oath ;  under- 
standing that  curses  should  rest  upon 
him  if  he  did  not  go. 

40.  Jehovah  before  whom  I  walk ; 
that  is,  obediently.  "  Walk  before 
me,  and  be  thou  perfect,"  (ch.  17:  1.) 
^  V/ill  send  His  angel  ivith  thee. 
Vs.  7 — Before  thee. 

41.  Here  it  is  formally  stated, 
what  was  implied  in  the  previous 
narrative,  that  Eliezer  was  cleared 
or  freed  from  the  obligation  of  his 
oath  in  case  there  should  be  no  suc- 
cess in  his  mission.  ^  Clear.  Lit. — 
Thou   shalt  be  pure,  innocent,  free, 

from  my  oath  (imposed  by  me.) 

42.  He  now  recites  the  incident  of 
his  meeting  with  Rebekah  in  answer 
to  prayer,  and  how  it  was  according 


B.  C.  1955.] 


CHAPTER   XXIV. 


7» 


of  my  master  Abraham,  if  now  thou  do  prosper  my  way  which  I 
go  : 

43  "^  Behold  I  stand  by  the  well  of  water ;  and  it  shall  come  to 
pass,  that  when  the  virgin  cometh  forth  to  draw  ivater,  and  I  say  to 
her,  Give  me.  I  pray  thee,  a  little  water  of  thy  pitcher,  to  drink; 

44  And  she  say  to  me.  Both  drink  thou,  and  I  wiQ  also  draw 
for  thy  camels  :  let  the  same  he  the  woman  whom  the  Loed  hath 
appointed  out  for  my  master's  son. 

45  ^  And  before  I  had  done  ^  speaking  in  mine  heart,  behold, 
P^bekah  came  forth  with  her  pitcher  on  her  shoulder ;  and  she 
went  down  unto  the  well,  and  drew  ivater :  and  I  said  unto  her,  Let 
me  drink,  I  pray  thee. 

46  And  she  made  haste,  and  let  down  her  pitcher  from  her 
shoulder,  and  said,  Drink,  and  I  will  give  thy  camels  drink  also , 
so  I  drank,  and  she  made  the  camels  drink  also. 

47  And  I  asked  her,  and  said.  Whose  daughter  art  thou  ?  And 
she  said.  The  daughter  of  Bethuel,  ISTahor's  son,  whom  she  bare 
unto  him  :  and  I  ^  put  the  ear-ring  upon  her  face,  and  the  bracelets 
upon  her  hands. 

48  ^  And  I  bowed  down  my  head,  and  worshipped  the  Lokd,  and 
blessed  the  Lord  God  of  my  master  Abraham,  which  had  led  me 
in  the  right  way  to  take  ^  my  master's  brother's  daughter  unto  his 
son. 

49  And  now  if  ye  will  ''deal  kindly  and  truly  with  my  master, 

w  Ter.  13.  X  ver.  15,  &c.  y  1  Sam.  1 :  13.  z  Ezek.  16 :  11, 12.  a  yer.  26.  b  ch.  22  :  23. 
ch.  47 :  29  ;  Josh.  2  :  14. 


to  a  sign  that  he  had  asked  of  God. 
Thus  he  shows  that  he  acted  under 
the  Divine  direction,  and  that,  as 
would  seem,  the  alliance  which  he 
Bought  for  Isaac  would  have  the  Di- 
vine sanction. 

44.  Appointed  out.  The  same  term 
as  is  rendered,  in  vs.  14,  appointed, 
meaning  pointed  out — fixed  upon  as 
the  fitting  one. 

45.  Speaking  in  my  heart.  Before 
all  the  words  had  even  passed  in  his 
mind,  much  less  come  to  his  tongue 
to  ut;er  them  all,  Rebekah  came 
forth. 

47.  It  appears  from  this  passage 
that  Eliezer  did  not  put  the  orna- 
ments upon  her  until  he  had  received 
an  answer  to  his  question.  ^  Upon 
ker  face.  This  would  indicate  that 
7 


it  was  a  ring  for  the  nose  and  not  for 
the  ear. 

48.  In  the  right  icay.  Here  he 
adds  this  additional  expression.  God's 
way  is  the  right  roay^  (Ps.  107  :  7.) 
And  here  he  declares  that  the  indi- 
cation from  God  Himself  was  plain 
that  he  should  take  his  master's  broth- 
er's daughter  for  Isaac.  Robekah  was 
rather  the  grand-daughter  of  Nahor. 
Thus  dehcately  he  states  his  errand 
in  full,  and  comes  now  to  the  point 
oi  aye  or  no  for  the  answer. 

49.  And  now  if  ye  are  (if  it  is  to 
you)  doing  kindness  and  truth  with 
my  lord,  tell  me,  etc.  And  I  will 
turn  (that  I  may  turn)  to  the  right 
hand  or  to  the  left ;  that  is,  he  wished 
their  decision,  so  that,  if  they  should 
decline  his  application,  he  might  look 


74 


GENESIS. 


[B.  C.  1955. 


tell  me :  and  if  not  tell  me  ;  that  I  may  turn  to  the  right  hand;  or 
to  the  left. 

50  Then  Lahan  and  Bethuel  answered  and  said,  ^  The  thing 
proceedeth  from  the  Lord  :  we  ^  cannot  speak  unto  thee  bad  or 
good. 

51  Behold,  Eehekah  is  ^before  thee,  take  Jier,  and  go,  and  let 
her  be  thy  master's  son's  wife,  as  the  Lord  hath  spoken. 

52  And  it  came  to  pass,  that,  when  Abraham's  servant  heard 
their  words,  he  ^  worshipped  the  Lord,  boiuing  himself  to  the 
earth. 

53  And  the  servant  brought  forth  ^jewels  of  silver,  and  jewels  of 
gold,  and  raiment,  and  gave  them  to  E^bekah.  He  gave  also  to 
her  brother  and  to  her  mother  ^  precious  things. 


d  Ps.  118  :  23  ;  Matt.  21 :  42  ;  Mark  12  :  11.    e  ch.  31 :  24.    f  ch.  20  :  15.    g  Ter. 
8 :  22,  and  11 :  2,  and  12 :  35.     12  Chron.  21 :  3  ;  Ezra  1 :  6. 


3.   h  Exod. 


among  other  families  of  that  people 
for  a  bride  to  Isaac. 

50.  The  impression  was  made  upon 
the  father  and  brother  of  liebekah, 
as  he  desired ;  namely,  that  this  was 
God's  pleasm-e.  Lit. —  The  luord  go- 
eth  forth  from  Jehovah ;  toe  are  not 
able  (we  dare  not)  to  speak  unto  thee 
had  or  good.  We  cannot  say  any- 
thing about  it  of  our  own  notion,  to 
interfere  in  the  case.  (Ch.  31  :  24  ; 
Numb.  24  :  13  ;  2  Sam.  13  :  22.) 

51.  They  give  their  free  consent. 
^  Let  her  go.  There  is  no  impedi- 
ment on  their  part.  In  Eastern 
countries  this  is  the  common  method 
of  negotiating  a  marriage.  Such  an 
one  as  this  old  house-servant  goes 
out  on  the  errand  ;  the  parent  of  the 
son  having  the  direction  to  give,  as 
to  where  he  should  look  and  where 
he  should  not  look  for  the  bride.  Or, 
if  a  suitable  one  can  be  found  at 
hand,  as  is  more  common,  of  course, 
then  die  parent  fixes  upon  one  that 
he  judges  to  be  suitable,  and  nego- 
tiates with  her  father  and  brothers 
as  to  the  terms.  (See  Ch.  34  :  5,  25 ; 
Judg.  21  :  22  ;  2  Sam.  13  :  22.)  A 
dowry  is  commonly  given  of  articles 
counted  valuable,  or  a  fixed  price  is 
named.     In  Egypt  one  of  our  guides 


told  me  that  he  had  lately  bought  a 
wife  cheap,  at  about  thirty  dollars 
in  our  money ;  that  he  had  had  sever 
al  which  had  cost  him  a  larger  sum, 
and  they  had  run  off  with  all  that 
they  could  take  away.  A  writing  is 
given,  and  in  the  farther  East  a  sum 
is  named  as  the  amount  to  be  paid 
in  case  of  the  woman  being  dismissed 
with  a  divorce ;  and  the  sum  is  often 
made  very  large,  so  as  to  prevent 
such  dismissal.  Often  the  groom, 
like  Isaac,  has  not  seen  his  bride  till 
she  is  brought  to  him,  and  then  he  is 
expected  to  rejoice  greatly.  Allu- 
sion is  made  to  this  custom  in  John 
3  :  29.  ^  As  Jehovah  hath  spoken. 
This  family  were  worshippers  of  the 
true  God.  Such  an  alliance  with 
God's  people  Abraham  desired  ibr 
the  son  of  promise. 

52.  The  aged  servant  piouslj^  ac- 
knowledged God's  goodness  in  thus 
favoring  his  mission. 

53.  He  now  brings  forth  from  the 
valuables  which  he  had  taken  for  the 
purpose,  out  of  his  master's  goods, 
(vs.  10,)  and  makes  the  presents  to 
Rebekah — jewels  of  gold  and  of  sil- 
ver and  raiment  also.  So  Jesus  gives 
gifts  to  His  bride,  the  church.  He 
then  gave  gifts  to  the  brother  and  to 


B.  C.  1955.] 


CHAPTER  XXIV. 


7» 


54  And  they  did  eat  and  drink,  he  and  the  men  that  wcfre  with 
him,  and  tarried  all  night ;  and  tliej^  rose  up  in  the  morning,  and 
he  said,  ^  Send  me  away  unto  my  master. 

ho  And  her  brother  and  her  mother  said,  Let  the  damsel  abide 
with  us  a  few  days,  at  the  least  ten ;  after  that  she  shall  go. 

56  And  he  said  unto  them,  Hinder  me  not,  seeing  the  Lord  hath 
prospered  my  way :  send  me  away,  that  I  may  go  to  my  master. 

57  And  they  said,  We  will  call  the  damsel,  and  inquire  at  her 
mouth. 

58  And  they  called  Eebekah,  and  said  unto  her,  Wilt  thou  go 
with  this  man  ?     And  she  said,  I  will  go. 

59  And  they  sent  away  Eebekah  their  sister,  and  ^  her  nurse,  and 
Abraham's  servant,  and  his  men. 

60  And  they  blessed  Eebekah,  and  said  unto  her,  Thou  art  our 
sister ;  be  thou  ™  the  Tiiotlier  of  thousands  of  millions,  and  "^  let  thy 
seed  possess  the  gate  of  those  which  hate  them. 


k  ver.  56,  and  i 


Ich.  35:8.    mch.  17:16.    nch.  22:17. 


the  mother.  \  Jewels.  This  term 
means  rather  vessels,  and  also  ar- 
ticles of  divers  sorts.  ^  Precious 
things.  The  phrase  is  used  sometimes 
of  fruits  of  the  earth.— Deut.  33  :  16. 
54.  He  then  partook  the  food  set 
before  him  (vs.  33.)  After  remain- 
ing all  night,  he  asked  to  be  sent  on 
his  way  home.  The  brother  and  the 
mother  pleaded  for  a  delay  of  at  least 
ten  days.  This  was  most  natural. 
Here  the  heart  of  mother  and  brother 
is  seen,  craving  a  season  of  prepara- 
tion for  such  a  change  as  the  de- 
parture of  a  favorite  from  the  house- 
hold. %  Days,  or  ten  (as  we  say  some 
days,  say  ten.} 

56.  The  servant  insisted  on  going 
without  delay,  to  report  his  good  suc- 
cess at  the  earliest  moment. 

57,  58.  They  then  proposed  to  in- 
quire of  Eebekah  if  she  was  willing 
to  go  so  soon.  And  she  consented. 
This  does  not  seem  to  be  a  question 
as  to  her  consent  to  the  marriage. 
The  contract  was  lawfully  concluded 
by  the  parent.  It  was  understood 
to  be  right  and  proper.  Besides,  it 
could  easily  be  seen  that  in  this  case 
Rebekah's  heart   had  been  won  bv 


the  proposal.  She  acted  plainly  from 
a  high  principle  of  faith  in  the  pro- 
posal as  directed  so  manifestly  by 
God.  "  A  prudent  wife  is  from  the 
Lord."— Pro  V.  19:  14. 

59.  And  her  nurse.  How  beau- 
tiful !  The  old  maid-servant  of  the 
house,  who  had  cared  for  her  and 
brought  her  up,  must  go  with  her. 
This  is  a  custom  still  to  be  found  in 
that  land.  The  nurse's  name  was 
Deborah.  (Ch.  35  :  8.)  She  died  be- 
fore her  mistress,  and  in  the  service 
of  the  family.  The  one  who,  even 
more  than  the  mother,  knew  all 
about  her,  and  could  best  do  for  her, 
and  meet  her  wants,  she  was  to  her 
a  choice  memorial  of  home.  She  hai 
other  female  attendants  (vs.  61.) 

60.  The  family  gave  to  the  be* 
trothed  sister  their  parting  blessing 
that  of  an  innumerable  offspring, 
(Be  thou  for  thousands  of  myriads—^ 
according  to  the  large  terms  used 
among  them)  and  let  thy  seed  have 
victory  over  their  enemies.  (See 
ch.  22:  17.)  To  possess  the  gate,  is 
to  have  control  of  the  city  or  strong- 
hold. These  terms  are  "  indicative 
of  a  thin  population  and  of  a  com- 


16 


GENESIS. 


[B.  C.  1955. 


61  IT  And  Rebekali  arose,  and  lier  damsels,  and  they  rode  upon 
tlie  camels,  and  followed  the  man  :  and  the  servant  took  Eebekah, 
and  went  his  way. 

62  And  Isaac  came  from  the  way  of  the  °  well  of  Lahai-roi ;  for 
he  dwelt  in  the  south  country. 

63  And  Isaac  went  out  ^  to  meditate  in  the  field  at  the  even- 
tide:  and  he  lifted  up.  his  eyes,  and  saw,  and  behold,  the  camels 
were  coming. 

64  And  Rebekah  lifted  up  her  eyes,  and  when  she  saw  Isaac, 
*  she  lighted  off  the  camel. 

65  For  she  had  said  unto  the  servant,  What  man  is  this  that 
Tvalketh  in  the  field  to  meet  us  ?  And  the  servant  had  said,  It  is 
my  master :  therefore,  she  took  a  vail  and  covered  herself. 

0  ch.  16  :  14,  and  25  :   11.    p  Josh.  1 :  8  ;  Ps.  1 :  2,  and  77  :  12,  and  119  :  15,  and  143 :  5. 
q  Joch.  15 :  18. 


paratively  rude    state    of  society." 
(See  Ps.  45:  10-17.) 

61.  Her  damsels.  These  were  her 
attendants  besides  her  nurse.  These 
were  probably  given  to  her  as  part 
of  her  patrimony.  (See  ch.  23  :  3.) 
Rebekah  went  in  company  with 
Eliezer,  and  the  damsels  (attendants 
and  nurse  and  retinue)  followed,  in 
a  train  or  caravan. 

62.  And  Isaac  comes  from  entering 
Beer  Lahai-roi — was  just  come  from 
the  entering  in  of  that  place.  This 
may  mean  that  here  he  resided  at 
this  time.  It  was  the  well  where  the 
Covenant  Angel  had  met  Hagar. 
(See  ch.  16  :  14.)  He  was  living  in 
the  South  Country.  And  in  ch.  25  : 
11,  it  is  said  that  he  dwelt  by  this 
well,  and  he  was  just  now  coming 
(or  come)  from  that  direction  towards 
Beersheba,  his  father's  home,  to  learn 
the  result.  Some  suppose  that  he 
had  been  thither  on  account  of  its 
association  with  the  family  history 
and  the  omnipresence  of  the  Cove- 
nant Angel,  and  had  there  laid  this 
important  matter  before  God.  (See 
Delitzsch.)  This  would  be  a  reason 
for  noting  this  incidental  fact.  This 
view  would  be  sustained  by  the  con- 
nection :  he  went  out  into  the  field  to 
meditate.     Doubtless    his    mind   was 


occupied  with  this  matter.  And 
hence,  we  suppose,  this  incident  is 
here  stated.  How  fitting  that  this 
man  of  faith  and  son  of  promise 
should  be  found  in  so  receptive  an 
attitude — waiting  for  the  blessing  to 
come  in  answer  to  prayer.  Upon 
such  as  wait  on  God,  and  wait  for 
God,  the  blessing  comes.  ^  To  med' 
itate.  Chald. — To  pray.  So  Luther. 
Gr. — To  exercise  himself  that  is,  in 
religious  exercises.  What  so  proper 
and  natural  to  a  believer,  when  such 
momentous  interests  were  pending  ? 
The  impression  from  the  narrative  is 
that  he  was  deeply  exercised  for  the 
result  of  Eliezer 's  mission,  and  how 
could  he  keep  it  back  from  his  Cove- 
nant God.  ^  At  the  eventide.  In 
the  still  hour  of  twilight,  at  the  day's 
close, — a  fit  time  for  gathering  up 
the  items  of  the  day,  and  for  laying 
its  cares  and  burdens  upon  God,  and 
seeking  His  benediction.  In  this 
very  attitude  of  committing  his  affairs 
to  God,  he  sees  the  caravan  coming. 
64,  65.  Rebekah,  too,  is  alive  to 
the  scene,  and  as  she  sees  this  man 
walking  towards  them  alone  in  the 
field,  she  inquires  of  Eliezer  as  to  his 
name.  And  having  learned  that  it. 
was  none  other  than  Isaac,  she  lighted 
ojf'tha  camel.    (Lit. — Sprang  from  the 


B.  C.  1955.] 


CHAPTER   XXV. 


7r 


66  And  the  servant  told  Isaac  all  things  that  he  had  done. 

67  And  Isaac  brought  her  into  his  mother  Sarah's  tent,  and 
took  E-ebekah,  and  she  became  his  wife  ;  and  he  loved  her :  and 
Isaac  ^  was  comforted  after  his  mother's  death. 


CHAPTER    XXY. 

THEN  again   Abraham    took   a  wife,   and  her  name   was  Ke- 
turah. 


r  ch.  38 :  12. 


camel)  to  receive  him,  and  according 
to  the  custom,  she  put  on  a  vail, 
which  covers  the  face,  and  hangs 
down  over  her  breast  and  shoulders. 
It  is  still  customary  in  Syria  and 
Palestine  for  the  bride  to  be  intro- 
duced to  the  groom  covered  with  her 
vail,  denoting  modesty  and  subjection 
to  her  husband. 

6Q,  67.  The  aged  servant  now 
makes  his  report  of  the  whole  nego- 
tiation, with  all  its  deeply  touching 
incidents.  And  Isaac  received  her 
most  cordially.  This  was  the  mark 
of  his  faith,  as  it  had  been  the  mark 
of  Rebekah's  faith  to  leave  her  fa- 
ther's house  to  go  at  this  application 
from  a  stra'nger  who  referred  the 
case  to  God.  Isaac  now  takes  her 
into  his  mother's  tent.  How  simple 
and  beautiful !  The  tent  vacated  by 
his  mother's  death,  where  that  bright 
light  had  gone  out,  is  now  to  be  lighted 
up  by  this  charming  young  bride. 
And  now  the  relation  was  formally 
assumed.  He  took  her  and  she  be- 
came his  wife.  What  is  most  impor- 
tant is  here  added.  %  And  he  loved 
her.  It  was  a  loving  union.  Mar- 
riage without  love  is  misery.  A  good 
son  makes  a  good  husband ;  as  also  a 

food  daughter  makes  a  good  wife, 
lere  occurs  the  first  formal  mention 
of  the  conjugal  love  that  so  exalts 
and  honors  the  ordinance  of  mar- 
riage. Thus  Christ  loves  the  church. 
(Eph.  5  :  25.)  Isaac  and  Rebekah  are 
7* 


patterns  of  conjugal  affection.  As 
the  bride  had  been  chosen  without 
his  personal  agency,  it  is  all-the  more 
important  to  note  the  fact  that  he 
was  not  disappointed.  The  Cove- 
nant Angel  directed  the  choice. 
^  And  Isaac  was  comforted  after  his 
mother — from  mourning  after  his 
mother.  It  was  now  about  three 
years  since  her  decease.  (1.)  God 
can  more  than  supply  the  breaches 
which  he  makes.  (2.)  Jesus  lovei 
the  church  as  His  bride  (the  Lamb 
wife.)  When  He  was  introduced  to 
her  by  John  the  Baptist,  the  friend 
of  the  Bridegroom,  (groomsman,) 
He  rejoiced.  And  John  rejoiced 
greatly  because  of  the  Bridegroom^ 
voice  of  joy  at  meeting  His  bride. 
(John  3  :  29.)  (3.)  Christ  presents 
to  his  bride,  the  church,  the  ascen- 
sion gifts,  and  He  loves  her  unto  the 
end.  Rebekah's  marriage  was  most 
important  to  be  so  minutely  recorded 
as  she  was  to  be  the  mother  of  the 
chosen  seed,  as  Sarah  was  mother  of 
all  the  faithful. 

CHAPTER  XXV. 

§47.  Death  of  Abraham.  His 
Burial  in  Machpelah.  Ch. 
25:  1-11. 

In  giving  here  some  account  of 
Ishmael  prior  to  the  further  history 
of  Isaac,  Moses  refers  to  the  fact  that 


78 


GENESIS. 


[B.  C.  1955 


2  And  *  she  bare  him  Zimran,  and  Jokshan,  and  Medan,  and 
Midian,  and  Ishbak,  and  Shuah. 

3  And  Jokshan   begat   Sheba,  and   Dedan.     And  the  sons  of 
Dedan  were  Asshurim,  and  Letushim,  and  Leummim. 

4  And  the   sons   of  Midian:  Ephah,  and  Epher,  and  Hanoch, 
and  Abidah,  and  Eldaah.     All  these  wer&  the  children  of  Keturah. 

5  IT  And  ^  Abraham  gave  all  that  he  had  unto  Isaac. 

6  But  unto  the  sons  of  the  concubines  which  Abraham  had, 

a  1  Chron.  1 :  32.     b  ch.  24 :  36. 


Abraham  had  descendants  from  Ke- 
turah. It  would  seem  from  this  nar- 
rative, that  she  -was  taken  to  wife 
after  Sarah's  death.  Some  have  ad- 
duced reasons  for  supposing  that  their 
relation  had  been  entered  into  pre- 
viously. (1.)  In  vs.  6,  and  in  1 
Chron.  1 :  32,  Keturah  is  called  a 
concubine  of  Abraham.  (2.)  That 
as  Abraham  had  six  sons  by  her,  it 
•would  seem  that  they  must  have  been 
born  before  Isaac,  since  he  was  then 
" as  good  as  dead"  (Heb.  11:  12,) 
and  that  Isaac  was  born  to  him  out 
jf  the  course  of  nature.  (3.)  These 
sons,  if  born  after  Sarah's  death,  would 
seem  to  have  been  too  young  to  send 
away  from  their  father's  house — say 
at  25  or  30.  But  it  is  replied  (1) 
that  these  sons  were  in  any  case 
corn  after  Isaac's  birth,  and  hence 
after  Abraham's  renewal  of  vital 
powers,  as  Abraham  was  childless 
except  in  Ishmael,  until  Isaac's  birth. 
(2.)  During  the  thirty-eight  years 
that  he  survived  Sarah,  these  sons 
may  have  been  born.  (3.)  As  he 
abstained  from  taking  a  concubine 
till  Sarah  gave  him  Hagar,  so  he 
would  naturally  have  abstained  from 
taking  any  other  while  Sarah  lived. — 
Murphy  and  Kurtz.  As  the  history 
does  not  follow  the  chronological  or- 
der, but  sometimes  goes  back,  at  anew 
section  as  here,  there  is  no  difficulty 
in  supposing  that  a  previous  trans- 
action may  be  referred  to,  in  intro- 
ducing Ishmael's  history,  but  there 
are  strong  reasons  in  favor  of  Ke- 


turah having  been  taken  after  Sa- 
rah's death. 

1.  Then  again  Abraham  took  a 
wife.  Lit. — Ajid  Ahrahayn  added  and 
took  a  wife.  She  was  doubdess  an 
inferior  wife  as  compared  with 
Sarah.  ' 

2.  These  names  are  not  certainly 
traceable  in  any  known  tribe.  ^  Me- 
dan  and  Midian  are  compared  with 
Modiana  on  the  east  side  of  the 
Elanitic  gulf  Midian  is  found  in 
two  places  west  of  this  gulf,  and  east 
of  the  Salt  Sea.  Moses  took  refuge 
among  the  former.  The  latter  are 
east  of  Abraham's  residence.  ^  Shu' 
ah.    Bildad  the  Shuhite.     (Job  8:1.) 

3.  Sheba — probably  the  SaheanSj 
who  robbed  Job.  (Job  1  :  5.) 
t  Dedan ;  (See  Jer.  25  :  23  ;  Isa. 
21  :  13  ;  Jer.  49  :  6  ;)  in  neighbor- 
hood of  Edom.  There  is  a  Sheba 
among  the  descendants  of  Joktan, 
(ch.  10:  26,  28.)" 

4.  Ephah.  See  Isa.  60:6,  where 
they  are  mentioned  along  with  Mid- 
ian. Similar  names  still  exist  in  the 
country,  but  are  not  easily  identified. 
"  There  are  here  six  sons  of  Abra- 
ham, seven  grandsons  and  three  gi-eat 
grandsons,  making  sixteen  descend- 
ants in  all  by  Keturah." 

5.  Unto  Isaac.  This  covenant 
son  was  the  sole  heir  of  Abraham. 
This  disposition  of  his  property  was 
made  pending  his  death.  (Ch.  24  :  36.) 

6.  He  however,  had  not  left  his 
sons  by  the  concubines  destitute,  for 
h©  had  distributed   "gifts"  among 


J3.  C.  1918.] 


CHAPTER  XXV. 


79 


Abraham   gave   gifts,   and   '^  sent   them  away  from  Isaac  his  son 
(wliile  he  yet  lived)  eastward,  unto  *^  the  east  country. 

7  And  these  are  the  days  of  the  years  of  Abraham's  life  which 
he  lived,  an  hundred  threescore  and  fifteen  years. 

8  Then  Abraham  gave  up  the  ghost,  and  ^  died  in  a  good  old 
age,  an  old  man,  and  full  of  years ;  and  ^was  gathered  to  his 
people. 

9  And  s  his  sons  Isaac  and  Ishmael  buried  him  in  the  cave  of 
Machpelah,  in  the  field  of  Ephron  the  son  of  Zohar  the  Hittite, 
which  is  before  Mamre  ; 

10  ^  The  field  which  Abraham  purchased  of  the  sons  of  Heth  : 
*  there  was  Abraham  buried,  and  Sarah  his  wife. 

11  Ajid  it  came  to  pass  after  the  death  of  Abraham,  that  God 
blessed  his  son  Isaac ;  and  Isaac  dwelt  by  the  ^  well  Lahai-roi. 

cch.  21:14.    dJudg.  6:3.    e  ch.  15 .  15,  and  49 :  29.    f  ch.  35 :  29  ;  and  49  :  33.     gch.  35: 
29,  and  50: 13.    hch.  23:16.     i  ch.  49  :  31.     k  ch.  16  :  14,  and  24 :  62. 


them,  and  he  sent  them  away  from 
Isaac  his  son,  that  there  might  be  no 
dlstm-bance  and  no  confusion  with 
the  covenant  household.  This  he 
did  late  in  life.  He  sent  them 
eastward  to*  the  east  country,  that  is, 
Arabia,  east  from  Beersbeba  where 
he  lived,  in  the  south  of  Palestine. 
Their  descendants  have  settled  Ara- 
bia. Ishmael  had  been  sent  oflf  be- 
fore this.     (Ch.  21  :   14.) 

7.  Abraham  lived  one  hundred 
and  seventy-five  years.  This  was  a 
shorter  career  than  many  of  his  emi- 
nent ancestors  had,  but  it  was  fialler 
of  Divine  displays  and  favors,  and  an 
average  length. 

8.  Gave  up  the  ghost  and  died — he 
hrmihed  out  and  died,  —  expired. 
%  In  a  good  old  age — in  a  happy  ofd 
age.  In  ch.  15  :  15,  this  was  prom- 
ised to  him.  ^  An  old  man  and  full. 
Having  reached  old  age  and  being 
full  of  comforts  and  satisfied  with  his 
experience  of  this  life,  ready  and 
wilHng  to  depart.  Our  translators 
have  added,  "q/'?/ears."  ^  Was  gath- 
ered to  his  people.  This  impHes  that 
his  people  exist  in  another  world, 
and  that  he  joined  them  at  death. 
"  It  is  also  called  '  going  to  his  fathers,' 
(ch.  15  :  15,)  being  gathered  to  his  fa- 


thers, (Judg.  2  :  10,)  but  is  constantly 
distinguished  from  departing  this  life 
and  being  buried,  as  it  denotes  re- 
union with  friends  gone  before,  and 
therefore  presupposes  faith  in  the 
personal  continuance  of  a  man  after 
death,  as  a  presentiment  which  the 
promises  of  God  had  exalted  in  the 
case  of  the  patriarchs  into  a  firm  a's- 
surance  of  faith."  (Heb.  11  :  13.) 
Delitzsch.  "  This  and  the  like  ex- 
pression in  ch.  15  :  15,  give  the  first* 
fact  in  the  history  of  the  soul  after 
death,  as  the  burial  is  the  first  step 
in  that  of  the  body."  — Murphy. 

9.  Here  at  the  burial  of  their 
venerated  father,  Isaac  and  Ishmael 
come  together  to  perform  the  last 
solemn  rites.  Surely  if  ever  there 
have  been  altercations  and  separa- 
tions in  a  household,  all  may  be  for- 
gotten and  buried  in  a  parent's  bur- 
ial. ^  Machpelah.  Abraham  m 
buying  a  family  burial-place  had 
of  course  provided  for  his  own  sepul- 
ture. This  was  the  act  of  his  faith 
that  promised  to  him  and  to  his  seed 
this  land  for  a  possession.  (Ch.  23  :  16.) 

11.  Isaac,  as  the  heir  and  the  son 
of  promise,  was  signally  blessed  by 
God  after  his  latheVs  death,  f  The 
well  Lahai-roi.    (See  ch.  24 :  62  and 


80 


GENESIS. 


[B.  C.  1870 


12  IF  Now  these  are  the  generations  of  Ishmael,  Abraham's  son, 
*  whom  Hagar,  the  Egyptian,  Sarah's  handmaid,  bare  unto  Abraham. 

13  And  "^  these  are  the  names  of  the  sons  of  Ishmael,  by  their 
names,  according  to  their  generations :  the  first-born  of  Ishmael, 
Nebajoth  ;  and  Kedar,  and  Adfeel,  and  Mibsam, 

14  And  Mishma,  and  Dumah,  and  Massa, 

15  Hadar,  and  Temah,  Jetur,  Naphish,  and  Kedemah : 

16  These  are  the  sons  of  Ishmael,  and  these  are  their  names,  by 
their  towns,  and  by  their  castles ;  °  twelve  princes  according  to 
their  nations. 

17  And  these  are  the  years  of  the  life  of  Ishmael :  an  hundred 
and  thirty  and  seven  years :  and  °  he  gave  up  the  ghost  and  died, 
and  was  gathered  unto  his  people. 

18  PAnd  they  dwelt  from  Havilah  unto  Shur,  that  is  before 


16 :  15.      ml  Chron.  1 :  29.    n  ch.  17  :  20.    o  ver.  8.    p  1  Sam.  15  :  7. 


notes.)  Beer-la-hai-roi,  means  the  well 
of  the  living  one  ivho  seeth  me. 

§  47.  a.     Generations  of  Ishma- 
el.    Ch.  25  :  12-18. 

Abraham  was  to  be  the  father  of 
many  nations,  and  the  promise  is 
fulfilled  here  in  part  in  Ishmael's 
line,  and  the  promises  to  Ishmael 
are  fulfilled  also.  (Ch.  16  :  10;'ch. 
'  17  :  20.)  ^  Now  these  are  the  genera- 
tions. This  is  the  eighth  section  so 
headed,  and  these  words  show  a 
change  of  the  subject  by  the  same 
author.  Before  proceeding  now  to 
follow  the  covenant  blessing  in  the 
line  of  Isaac,  the  author  branches  off 
to  trace  the  history  of  Ishmael  in  brief. 

13.  Nehaioth.  (See  Isa.  60  :  7.) 
The  Nahatoei  inhabit  Arabia  Petraea, 
and  extend  eastward ;  Petra  being 
the  capital.  %  Kedar.  (See  Isa.  21 : 
17.)  Living  between  Betrea  and 
Babylon.  (Job  2  :  10;  Ezek.  27  : 
21.)  ^  Dumah.  (Isa.  21  :  11.)  This 
place  and  Tema  are  in  East  Harran 
three  quarters  of  an  hour  apart. 
(Job  6:19:  Isa.  21  :  14.)  ^  Jetur. 
(See  1  Chron.  5  :  19.)  Hence  the 
Itureans  north  of  the  Sea  of  Gahlee. 

16.  By  their  towns,  etc.     Lit. — Jn 


their  encampments.  Keil. — In  their 
strongholds.  ^  Twelve  princes — one 
for  each  tribe  descended  from  his 
twelve  sons.  Observe. — The  Arabs 
are  divided  into  two  classes,  accord- 
ing to  their  mode  of  lifa.  They  are 
either  the  wandering  Bedouins,  liv- 
ing in  tents,  or  those  who  dwell  in 
towns  and  villages.  Kalisch  renders 
the  clause,  "  By  their  villages  and  hy 
their  tents." 

17.  Ishmael  lived  a  hundred  and 
thirty-seven  years.  His  death  is  here 
recorded  by  anticipation.  It  took 
place  forty-eight  years  after  Abra- 
ham's death,  and  when  Isaac  was  one 
hundred  and  twenty-three  years  old. 
We  may  suppose  that  Ishmael  died 
in  the  faith  of  his  father  Abraham, 
according  to  the  patriarch's  prayer 
for  him. 

18.  The  locality  of  the  Ishmaelites 
is  here  given.  The  Ishmaelites  are 
distinguished  in  the  biblical  account 
from  the  other  inhabitants  of  Arabia, 
and  this  con^esponds  exactly  with 
the  Arab  traditions.  The  oldest 
tribes  of  Arabia  Avere  the  Cushites. 
(Ch.  10  :  7.)  The  mixed  tribes  are 
both  the  Ishmaelites,  here  mentioned, 
and  the  other  childi*en  of  Abraham 
by  Keturah,  named  here,  (vs.  1-4.) 


B.C.  1954] 


CHAPTER  XXV. 


81 


Egypt,  as  thou  goest  toward  Assyria :  and  lie  died  ^  in  the  presence 
of  all  his  brethren. 

19  *[[  And  these  are  the  generations  of  Isaac,  Abraham's  son: 
'  Abraham  begat  Isaac  : 

20  And  Isaac  was  forty  years  old  when  he  took  Rebekah  to  wife, 
"  the  daughter  of  Bethuel  the  Syrian  of  Padan-aram,  *  the  sister  to 
Laban  the  Syrian. 

21  And  Isaac  entreated  the  Lord  for  his  wife,  because  she  was 


qch.  16:12.    r  Matt.  1 :  2.    sch.  22:23.     t  ch.  24 :  29. 


The  pure  Arabs  are  the  Shemitic 
descendants  of  Joctan.  (Ch.  10  : 
26-29.)  t  From  Havilah  unto  Sliur. 
Havilak  answers  to  more  regions 
than  one  in  the  Biblical  narratives. 
Murphy  understands  this  Havilah  as 
on  the  borders  of  Arabia  Petrtea 
and  Fehx,  according  to  ch.  10  :  29, 
the  country  of  the  Chauloteahs.  This 
was  the  south-eastern  border  of  their 
territory.  ^  Unto  Shur — the  south- 
western border  of  their  country,  (the 
desert  of  Jifar,  ch.  16  :  7,)  to  the 
east  of  Egypt,  "  in  the  direction  of 
Assyria."  From  these  borders  they 
extended  their  nomadic  excursions 
to  the  north-east  as  far  as  the  districts 
under  Assyrian  rule,  that  is,  to  the 
lands  of  the  Euphrates,  and,  as  Jo~ 
sephus  says,  dwelling  from  the  Eu- 
phrates to  the  lied  Sea.  (See  De- 
litzsch.)  There  seem  to  be  plain 
traces  of  both  Cushite  and  Semitic 
Arabs.  (See  ch.  10:7,  and  11 :  29.) 
The  borders  here  described  are  the 
same  as  given  in  1  Sam.  15:7  for 
the  conquests  of  Saul  over  the  Amal- 
ekites.  *^  And  lie  died.  Lit. — He  fell^ 
or  it  fell  to  him.  He  settled  down. 
This  was  the  promise  made  to  him 
(ch.  16  :  12)  and  reference  is  had 
to  it  here.  The  idea  is  included  of 
keeping  by  force  the  settlement  or 
abode,  (Judg.  7:12.  See  Numb.  34  : 
2.)  ^  In  the  presence  of  Ms  brethren. 
He  had  his  dwelling  and  the  territory 
of  his  descendants  alongside  of  his 
brethren,  and  unsubjunrated  by  them. 
(See  Notes,  ch..  16  :  12.) 


19.  The  historian  now  passes  to 
the  family  history  of  Isaac,  and,  as 
usual,  begins  with  the  birth  of  his 
sons  and  with  the  common  formula 
denoting  a  new  section.  The  section 
continues  with  the  history  of  Isaac's 
twin  sons,  Jacob  and  Esau,  up  to  ch. 
36,  where  their  ^^generations''  follow. 

20.  Isaac's  age  at  his  marriage  is 
here  stated,  and  is  important.  ^ Forty 
years  old.  He  was  in  his  prime.  He 
does  not  fill  any  large  space  in  the 
history.  He  was  of  a  passive  char- 
acter, the  man  of  patience,  acquies- 
cence, susceptibility,  and  obedience. 
His  qualities  were  Jilial :  he  yielded 
himself  to  the  father's  act  of  laying 
him  on  the  altar.  This  was  also  the 
working  of  his  faith.  "  Accordingly, 
the  docile  and  patient  side  of  the 
saintly  character  is  now  to  be  pre- 
sented to  view." — Murphy.  The 
aposde  in  the  "  Hebrews "  notices 
him  only  as  blessing  Jacob  and  Esau 
concerning  things  to  come.  (Ch.,11  : 
20.)  %  Bethuel  the  Syrian.  Syria 
was  the  country  of  his  residence,  not 
of  his  nativity. 

21.  Entreated  Jehovah.  His  mar- 
riage was  without  issue  for  nearly 
twenty  years.  "  The  seed  of  promise 
was  to  be  prayed  for  from  the  Lord, 
that  it  might  not  be  regarded  merely 
as  a  fniit  of  nature,  but  be  received 
and  recognized  as  a  gift  of  grace.  At 
the  same  time  Isaac  was  to  be  exer- 
cised in  the  patience  of  faith  in  the 
Divine  promise." — Delitzsch.  Isaao 
does  not  resort  to  any  human  expe- 


82 


GENESIS. 


[B.  C.  1954. 


barren  :  "  and  tlie  Lord  was  entreated  of  him,  and  ^  Kel>elj:ali  his 
wife  conceived. 

22  And  the  children  struggled  together  within  her :  and  she 
said,  If  it  he  so,  why  am  I  thus  ?  ^  And  she  went  to  inquire  of  the 
Lord. 

23  And  the  Lord  said  unto  her,  ^  Two  nations  are  in  thy  womb, 
and  two  manner  of  people  shall  be  separated  from  thy  bowels  :  and 
^  the  one  people  shall  be  stronger  than  the  other  people  ;  and  ^  the 
elder  shall  serve  the  younger. 

24  H  And  when  her  days  to  be  delivered  were  fulfilled,  behold 
there  were  twins  in  her  womb. 


u  1  Chron.  5  :  20  ;  2  Chron.  33 :  13  ;  Ezra  8  :  23.     w  Rom.  9  :  10.    x  1  Sam.  9  :  9,  and  10 :  22. 
y  ch.  17  :  16,  and  24  :  60.    z  2  Sam.  8:  14.    a  cb.  27  :  29  ;  Mai.  1 :  3  ;  Rom.  9  :  12.    ■ 


dient,  as  Abraham  did,  but  applies 
to  God  for  the  blessing.  ^  For  Ms 
wife.  The  terms  mean  hefore,,  oppo- 
site to,  his  wife,  which  Luther  under- 
stands as  referring  to  his  intent  de- 
sire for  his  object,  having  nothing  in 
his  eye  but  this.  Bush  takes  it  rather 
to  imply  that  he  prayed  in  presence 
of  his  wife  or  conjointly  with  her. 
But  the  term  "  iii  presence  of"  is  dif- 
ferent. So  Jamieson^  and  refers  to 
1  Pet.  3:7. 

22.  Strufjgled  together — jostled  each 
other.  This  expresses  her  feeling, 
and  she  was  led  thus  to  inquire  into 
so  strange  a  phenomenon.  She 
was  troubled  by  so  singular  a  com- 
motion and  disturbance,  and  she 
naturally  enough  asked  what  was 
the  meaning  of  this  symptom  in  her 
case.  Lit. — If  so,  wherefore  this  am 
1 1 — in  this  state.  Vulg. —  Why  was 
it  necessary  to  conceived  She  had 
rather  have  been  childless.  She 
may  mean,  "  Why  am  1  alive  .-  (See 
ch.  27  :  46.)  Like  a  true  behever, 
she  makes  her  inquiry  of  God,  through 
the  Divine  oracle,  and  she  received 
a  prophetic  reply.  Her  times  were 
in  His  hand.  Here  she  found  the 
explanation.  There  was  some  place 
of  worship  there. 

23.  This  struggling,  which  makes 
itself  so  strangely  felt  that  she  will 
never  forget  it,  is  significant   of  a 


momentous  future, — that  this  birth  is 
to  be  of  two  sons,  who  re})resent  two 
nations. — Keil.  The  struggle  repre- 
sents their  future  conflicts.  '^  Two  na- 
tions— the  founders  of  two  nations — 
the  Edomites  and  the  Israelites.  Their 
hostility  began  to  appear  as  early  as 
in  the  Exodus,  the  beginning  of  their 
national  existence.  The  Israelites 
were  not  allowed  to  pass  through  the 
territory  of  the  Edomites  in  peace  ; 
on  the  contrary,  they  were  met  by 
an  opposing  army.  The  enmity  was 
kept  up  through  their  generations. 
This  hostility  was  most  unnatural 
between  those  so  nearly  related ;  but 
it  was  foresignified  here  at  their 
birth.  ^  Lit. — A  nd  ttvo  peoples  from 
thy  bowels  are  separated,  (vs.  24,  etc.) 
Two  different  people  shall  be  divided 
or  separated  from  each  other  from 
the  time  of  their  birth.  The  order  of 
nature  was  to  be  reversed  in  their  case 
—the  elder  shoidd  serve  the  younger.  ■ 
See  Rom.  9:12,  where  the  apostle 
dwells  on  this  historical  fact.  ^  One 
people.  Lit. — A  people  shall  be 
stronger  than  a  people — one  than  the 
other.  So  the  Israehtes  subjected 
the  Edomites. 

24,  25.  Red.  This  was  a  singular 
aspect  of  her  first-born,  the  elder 
son.  It  would  indicate  his  strong 
animal,  wild  nature  and  premature 
development.     His    hairy   coveriog, 


B.  C.  1934.] 


CHAPTER  XXV. 


83 


25  And  tlie  first  came  out  red,  ^  all  over  like  an  hairy  garment : 
and  they  called  his  name  Esau. 

26  And  after  that  came  his  brother  out,  and  *=  his  hand  took  hold 
on  Esau's  heel ;  and  ^  his  name  was  called  Jacob  :  and  Isaac  was 
threescore  years  old  when  she  bare  them. 

27  And  the  boys  grew:  and  Esau  was  ®a  cunning  hunter,  a 
man  of  the  field ;  and  Jacob  was  ^  a  plain  man  ^  dwelling  in 
tents. 


b  ch.  27 :  11, 16,  23.    c  Hos.  12 :  3. 
37:37.    gHeb.  11:9. 


d  ch.  27 ; 


e  ch.  27 :  3,  5.    f  Job  1 :  1,  8,  and  2 ;  P«. 


like  an  animal  skin,  was  of  a  reddish 
color,  all  over  like  a  hairy  coat. 
(1  Sam.  16  :  12;  17  :  42.)  He  re- 
ceived his  name  from  this  feature — 
is  called  hairy.  Some  understand  it 
as  meaning  7nade,  done,Jinished,  from 
the  verb  asah,  to  do,  like  a  full- 
grown  man,  as  to  his  hair. 

26.  On  Esau's  heel.  It  is  shown 
by  medical  authorities  how  this  could 
naturally  occur.  This  was  so  ordered 
by  God  as  to  be  significant,  and  it 
was  expounded  to  the  mother  accord- 
ingly. God  can  and  does  often  so 
order  events,  as  to  make  them  typi- 
cal and  foreshadowy  of  other  events. 
Especially  in  the  times  of  the  church's 
minority  He  was  pleased  so  to  do  for 
their  instruction.  ^  Jacob  received 
his  name  from  this  circumstance.  It 
means  he  shall  hold  the,  heel,  (Hos. 
12  :  4,)  thence  to  grasp  the  heel  in 
wresthng  so  as  to  trip  up  one.  Hence 
the  supplanter — tripper  up — (ch.  27  : 
36.)  Some  take  it  to  mean  one  who 
is  on  the  heel  of  another — -following 
after.  The  age  of  Isaac  at  their 
bhth  is  now  stated  as  threescore 
years.  Observe. — Paul  dwells  on 
this  passage  to  show  the  sovereign 
purpose  of  God  according  to  a  law 
of  separation  and  of  election.  Abra- 
ham was  taken  out  from  his  kindred 
and  country.  Isaac  was  chosen  over 
Ishmael  from  Abraham's  sons,  who 
were  by  different  mothers.  And  here 
still  further,  Jacob  is  chosen  over 
Esau,  though  they  were  of  the  same 
covenant  mother.     And  still  further, 


to  show  that  the  son  of  promise  must 
come  not  according  to  the  ordinary 
course  of  nature,  and  to  point  for- 
ward to  the  miraculous  birth.  Isaac 
was  born  out  of  course,  and  so  was 
Jacob.  And  Jacob,  though  the  young- 
er, as  Isaac  was,  should  rule  the  elder. 
It  is  of  grace  and  not  oi  nature. 

2  7.  The  growth  of  maturity  of  the 
sons  is  recorded.  ^  A  cunning  hunt- 
er. Lit. — A  man  knowing  hunting  ; 
a  man  of  the  field.  Taking  to  the 
field  for  his  occupation.  And  Jacoh 
was  a  j^lain  man.  Lit. — An  upright 
man,  rendered  elsewhere,  a  perfect 
man — meaning  here  in  contrast  with 
Esau,  that  he  was  an  orderly,  con- 
tented man,  sincere  man,  dwelling  in 
tents  instead  of  roaming  the  fields. 
He  was  a  man  of  home  disposition, 
instead  of  an  out  of  doors  man.  He 
was  thus  his  mother's  favorite  for  his 
domestic  qualities,  and  Esau  was  his 
father's  favorite,  as  being  more  ac- 
tive and  manly,  and  enterprising.  It 
is  also  meant  that  he  was  a  man  of 
pastoral  life,  instead  of  a  hunter. 
The  same  phrase  is  used  in  the  Epis- 
tle to  the  Hebrews,  in  reference  to 
the  patriarchs,  and  naming  Jacob; 
(ch.  11:9)  and  there  the  dwelling 
in  tents  is  contrasted  with  a  fixed 
habitation  as  in  a  city.  The  calling 
of  a  shepherd  was  migratory,  but 
much  more  quiet  ana  settled  than 
that  of  a  hunter.  The  shepherd  in 
that  land  moves  from  place  to  place 
with  his  flocks  and  herds,  changing 
their  pasture  with  the  season. 


84 


GENESIS. 


[B.  C.  1934. 


28  And  Isaa€  loved  Esau,  because  lie  did  ^  eat  of  his  venison : 
*  but  Bebekah  loved  Jacob. 

29  If  And  Jacob  sod  pottage :  and  Esau  came  from  the  field, 
and  he  ivas  faint. 

30  And  Esau  said  to  Jacob,  Feed  me,  I  pray  thee,  with  that 
eame  7'ed  pottage  /  for  I  am  faint  j  therefore  was  his  name  called 
Edom. 

31  And  Jacob  said.  Sell  me  this  day  thy  birthright. 

h  ch.  27:19,  26,31.    ich.  27:6. 


28.  Because.  Lit. — Because  game 
(venison)  was  in  his  mouthy  i.  e.,  he 
was  feasted  by  his  game.  ^  So  low  a 
reason  is  given  for  the  father's  pref- 
erence. It  is  all  on  the  side  of  na- 
ture. When  parents  have  favorites 
among  their  children  in  so  marked  a 
way,  the  tendency  is  to  engender 
and  promote  strife  in  the  household. 

29.  An  incident  now  occurred 
which  was  trifling  in  itself,  but  mo- 
mentous in  its  consequences.  ^  Sod 
pottage.,  that  is  seethed  or  hailed  a 
soup.  "  Jacob  had  become  a  sage  in 
the  practical  comforts  of  life."  This 
pottage  is  a  very  common  dish  in  that 
country.  It  is  made  of  difierent 
grain  or  lentiles,  bruised  and  boiled 
as  a  broth.  There  was  a  red  pot- 
tage, made  chiefly  of  a  red  grain. 
While  Jacob  had  this  pottage  fresh, 
Esau  comes  in  from  hunting  and  is 
faint  and  weary. 

30.  In  this  condition  Esau  strongly 
craves  the  fresh  soup,  and  makes 
request  of  Jacob  for  it  ^  Feed  me. 
Heb. — Give  me  to  eat.,  I  pi-ay  thee,  of 
the  red,  the  red,  the  this.  The  lan- 
guage shows  the  eagerness  and 
craving  of  Esau's  hunger,  importii- 
nate  for  this  savory  dish.  "  Let  me 
swalloiu  some  of  that  red,  that  red 
there." — Delitzsch.  %  Edom,  mean- 
ing red,  was  given  to  him  as  his  name 
from  this  incident,  though  it  might 
also  have  belonged  to  him  from  the 
complexion  of  his  hairy  skin,  and 
here  it  would  be  specially  fixed  upon 
him  from  this  event. 


received  the  name  from  the  incident 
at  his  birth,  had  the  name  confirmed 
to  him,  and  with  a  new  significance 
from  his  conduct  in  this  history. 

31.  Thij  birthright.  Jacob  takes 
advantage  of  Esau's  hunger,  to  get 
his  birthright.  As  Jesus  was  tempted 
"  when  a  hungered,"  so  was  Esau. 
The  birthright  had  been  appointed 
to  Jacob  by  God,  but  here  he  takes 
his  own  carnal  expedient  to  get  it ; 
showing  his  weak  side  of  mere  hu- 
man policy,  instead  of  the  faith  which 
he  should  have  exercised  in  the 
promise.  It  was  a  plain  business 
transaction  of  purchase  and  sale ;  but 
many  a  bargain  is  as  fraudulent  as  if 
illegally  made.  If  the  equivalent 
was  amazingly  poor,  it  was  Esau's 
folly  and  fault  that  he  should  so  have 
sacrificed  his  prerogative  for  a  mess 
of  pottage.  Under  the  Mosaic  law 
the  birthright  consisted  of  a  double 
portion  of  the  estate,  (Deut.  21 :  17 ;) 
but  under  the  patriarchs  it  embraced 
the  chieftainship — the  rule  over  the 
brethren  and  the  family,  (ch.  27  : 
29,)  and  the  title  to  the  blessings  of 
the  promise,  which  included  the  fu- 
ture possession  of  Canaan  and  of 
covenant  fellowship  with  Jehovah. 
(28  :  4.)  And  as  the  first-born  wei-e 
claimed  by  God  for  his  service,  it 
would  seem  that  the  primogeniture 
included,  also,  originally,  the  priestly 
oflice  in  the  family,  and  so  passed 
from  the  father  to  the  first-born,  and 
from  the  first-born  afterwards  to  the 
tribe  of  Levi  and  family  of  Aaron, 


B.  C.  19 34. J 


CHAPTER    XXV. 


85 


32  And  Esau  said,  Behold,  I  am  at  the  point  to  die :  and  what 
profit  shall  this  birthright  do  to  me  ? 

33  And  Jacob  said,  Swear  to  me  this  day ;  and  he  sware  unto 
him  :  and  ^  he  sold  his  birthright  unto  Jacob. 

34  Then  Jacob  gave  Esau  bread  and  pottage  of  lentiles;  and 
^  he  did  eat  and  drink,  and  rose  up,  and  went  his  way :  thus  Esau 
despised  his  birthright. 

k  Heb.  12^  16.    1  Eccles.  8  :  15  ;  Isa.  22  :  13  ;  1  Cor.  15  :  32. 


(Exod.  22  :  29  ;  Numb.  3  :  45.)  (See 
the  Chaldee  Targum  on  eh.  49  :  3.) 
So  the  Messiah  is  called  the  First- 
lorn^  higher  than  the  kings  of  the 
earth,  (Ps.  89:  28,)  and  "first-born 
among  many  brethren,"  and  "  first- 
begotten  of  every  creature  " — mean- 
ing that  He  is  God's  birthright  Son. 
32.  This  proposition  was  seriously 
considered  by  Esau.  He  knew  that 
in  selhng  his  birthright  he  would 
part  with  the  highest  prerogative 
temporal  and  spiritual ;  but  he  argues 
that  as  he  seemed  at  the  point  of 
death  the  birthright  would  be  of  little 
value  to  him,  and  he  places  his  pres- 
ent gratification  before  all  other  and 
higher  good.  This  is  the  very  acting 
out  of  his  sensual,  animal  nature. 
Hence  the  apostle  calls  him  "  a  pro- 
fane person,  who,  for  one  morsel  of 
meat,  sold  his  birthright."  (Heb. 
12  :  16.)  %  I  am  at  the  point  to  die. 
Heb. — /  am  going  to  die.  Just  be- 
cause of  the  faintness  that  came  over 
him,  and  his  extreme  desire  to  par- 
take of  this  food,  he  sees  nothing 
in  the  future  so  precious  as  his 
present  repast  would  be.  It  seems 
amazing  that  he  should  so  have  seri- 
ously judged  and  acted.  But  it  is 
no  more  amazing  than  the  conduct 
of  men  every  day,  who  put  their 
present  trifling  gratification  before 
eternal  blessings.  Often,  indeed,  in 
mere  temporal  matters,  men  will  sell 
a  promise  to  pay,  or  a  bond  that  has 
long  time  to  run,  for  a  very  small 
sum,  to  expend  upon  present  indul- 
gence. And  they  argue  as  Esau  did. 
8 


Perhaps  the  idea  was  included  that 
he  could  not  live  on  promises.  He 
might  die  soon,  and  then  the  birth- 
right would  do  him  little  good;  and 
hence  he  would  prefer  a  small  pleas- 
ure in  hand.  Esau  seems  to  have 
set  no  estimate  upon  the  spiritual 
privileges  of  the  birthright. 

33.  Swear  to  me.  Jacob  will  make 
a  serious  transaction  of  it,  because 
he  is  alive  to  its  import,  and  knew 
and  valued  what  he  was  getting 
as  Esau  did  not  value  it.  And  so 
the  transaction  was  solemnly  con- 
cluded. Jacob  held  the  birthright 
by  a  lawful  tenure,  and  the  transfer 
was  valid.  How  many  baptized 
youth  sell  their  Christian  birthright 
for  such  a  mess  of  pottage!  For 
present  indulgence,  they  turn  their 
back  upon  their  church  privileges, 
and  their  covenant  heritage,  and 
barter  away  their  future  all. 

34.  Bread.  It  seems  to  have  been 
bread  along  with  broth — (not  '■\foodj 
even  pottage.")  Esau  indulged  his  ap- 
petite and  was  satisfied  with  his  bar- 
gain. He  was  carnal,  not  spiritual. 
He  was  not  a  suitable  person  to  have 
the  birthright.  He  proves  himself 
to  be  unfit.  His  conduct  thus  vin- 
dicates the  plan  of  God.  ^  He  did 
eat  and  drink.  His  frivolity  is  man- 
ifest— careless  of  the  consequences, 
only  so  as  that  he  had  his  present  fill. 
^  Thus.  The  censure  is  here  put 
upon  his  conduct,  as  a  despising  of 
his  birthright.  This  it  really  was — 
counting  all  its  precious  covenant 
benefits,  temporal   and  spiritual,  as 


86 


GENESIS. 


[B.  C.  1934. 


CHAPTER    XXVI. 

AND  there  was  a  famine  in  the  land,  besides  ^  the  first  famine 
that  was  in  the   days  of  Abraham.      And  Isaac  went  unto 
''Abimelech  king  of  the  Philistines  unto  Gerar. 

a  ch.  12:10.    bch.20;2. 


of  less  value  than  a  single  meal.  We 
do  not  justify  Jacob  in  his  expedi- 
ents. But  he  is  the  man  of  faith, 
nevertheless,  as  Esau  is  the  man  of 
unbehef  (Heb.  12:16.)  Jacob  is 
punished,  afterwards,  in  the  suiFer- 
mgs  and  perplexities  and  want  which 
came  upon  him  in  connection  with 
his  craftiness.  In  the  after  history 
Jacob  does  not  make  this  transaction 
the  basis  of  a  claim.  (1.)  Bishop 
Hall  remarks,  "  There  never  was 
any  meat  except  the  forbidden  fruit, 
so  dearly  purchased  as  this  broth  of 
Jacob."  (2.)  How  sadly  is  the  faith 
of  God's  people  mixed  with  unbelief, 
and  damaged  by  carnal  expedients  ! 
Jacob  gains  nothing  by  this,  and  dis- 
honors God  and  loses  his  own  credit. 
(3.)  AVhat  a  crisis  and  decision  in 
the  case  of  Esau ;  for  "  he  found  no 
place  of  repentance,  though  he  sought 
it  carefully  with  tears."  (Heb.  12: 
17.) 

CHAPTER  XXVI. 

§    49.     Covenant    renewed    to 
Isaac  in  Gerar.    Abimelecu 

AND  ReBEKAH. 

The  further  history  of  Isaac  is  now 
given.  He  passes  through  trials  re- 
markably similar  to  those  of  his  fa- 
ther, yet  with  striking  differences  in 
the  particulars,  sufficient  to  show  how 
similar  are  the  cases  of  believers  in 
the  main,  yet  how  unlike,  according 
to  their  respective  characters  and 
God's  dealings.  He  is  tried  by  a  sore 
famine  as  his  father  was,  goes  out  in 
the  direction  of  Egypt,  as  the  grana- 


ry of  the  world,  but  is  not  allowed 
to  leave  his  country,  as  his  father 
had  done — and  receives  the  Divine 
promise  made  to  Abraham,  of  the 
land,  of  large  posterity,  and  of  sa- 
ving blessings  for  the  race.  Strange- 
ly enough  he  resorts  to  the  same  ex- 
pedient among  strangers  as  his  fa- 
ther had  used,  and  pretends  that 
Rebekah  is  his  sister.  But  instead 
of  his  wife  being  taken  from  him  by 
the  king,  she  is  secured  to  him  by 
his  special  edict.  In  both  cases  a 
covenant  is  made  Avith  Abimelech. 
Instead  of  inferring  that  there  is  any 
lack  of  truth  in  the  history  because 
of  the  likeness  in  these  two  cases, 
we  observe  that  it  is  altogether  in 
accordance  with  human  observation 
that  a  son  readily  practises  the  same 
art  as  his  father  and  often  repeats 
his  history  in  the  main. 

1.  Isaac  had  last  been  found  at  the 
well  Lahai-roi.  _(Ch.  25  :  11.)  ^  A 
famine.  This  is  expressly  distin- 
guished from  that  which  occurred  in 
Abraham's  time,  and  which  is  called 
the  Jirst  —  nearly  an  hundred  years 
before  this.  This  famine  led  Isaac 
to  depart  from  Canaan  towards 
Egypt,  with  the  view,  it  would  seem, 
of  going  thither  for  food.  (vs.  2.) 
^  Abimelech.  This  seems  to  have 
been  the  name  of  the  royal  fine,  as 
was  the  name  Pharaoh  in  Egypt.  It 
means  "  Mij  father  the  ting."  And 
this  is  a  royal,  titular  name.  This 
may  have  been  the  son  of  the  former 
king  of  Abraham's  time,  ^f  Gerar. 
This  was  the  southern  city  of  the 
Philistines  who  probably  came  from 
Egypt.    (Ch.  10:14.)    Abraham  had 


B.  C.  1934.] 


CHAPTER   XXVI. 


87 


2  And  the  Lord  itppeared  UDto  him,  and  said,  Go  not  down 
into  Egj^pt :  dwell  in  '^  the  land  which  I  shall  tell  thee  of. 

3  ^  Sojourn  in  this  land,  and  '^  I  will  be  with  thee,  and  ^  will 
bless  thee :  for  unto  thee,  and  unto  thy  seed  °  I  will  give  all  these 
countries,  and  I  will  perform  ^  the  oath  which  I  sware  unto  Abra- 
ham thy  father ; 

4  And  '  I  will  make  thy  seed  to  multiply  as  the  stars  of  hea-^en, 
and  will  give  unto  thy  seed  all  these  countries :  ^  and  in  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed : 

5  ^  Because  that  Abraham  obeyed  my  voice,  and  kept  my  charge, 
my  commandments,  my  statutes,  and  m^^  laws. 

c  ch.  12  : 1.  d  ch.  20  :  1 ;  Ps.  39  :  12  ;  Heb.  11 :  9.  e  ch.  28  :  15.  f  ch.  12 :  2.  g  ch.  13 : 
15,  and  15 :  18.  h.  ch.  22: 16;  Ps.  105  :9.  i  ch.  15  :  5,  and  22 :  17.  k  ch.  12  :  3,  and  22  :  18. 
1  ch.  22  :  16, 18. 


sworn  to  the  king  to  be  friendly  and 
faithful  to  his  people,  (ch.  21  :  22-24,) 
and  this  covenant  made  with  Isaac's 
ancestor,  would  secure  to  him  some 
confidence  and  respect. 

2,  4.  Jehovah  here  for  the  first 
time  appeared  unto  Isaac.  The  Cov- 
enant God  of  his  father  repeats  to 
him  the  covenant  promise.  Because 
be  is  the  heir  of  this  land  he  is  not  to 
leave  it  as  his  father  did.  The  time 
for  the  sojourn  of  the  chosen  seed  in 
that  land  has  not  yet  come  (ch.  15: 
13.)  ^  Dwell.  The  verb  is  Sliakan^ 
which  denotes  temporary  abode.  Lit. 
■ — To  tabernacle  or  dwell  in  tents. 
(Heb.  11  :  9.)  He  was  to  dwell  as 
a  stranger  in  the  promised  land. 
^  Shall  tell  thee.  This  reminds  us 
of  God's  language  to  Abraham  when 
called  from  Ur  to  Palestine.  (Ch. 
12:  1.)  The  idea  is  that  he  was 
to  follow  strictly  the  Divine  direc- 
tion, and  depend  implicitly  upon  His 
word. 

3.  Sojourn.  Tarry  as  a  sojourner 
and  stranger.  ^  1  ivill  be  with  thee. 
In  the  highest  sense  this  is  fulfilled 
to  behevers  in  the  person  of  "  Imman- 
uel,"  God  icith  us.  (See  ch.  21  :  22.) 
He  is  driven  out  of  his  home  in  search 
of  food,  and  finds  the  promise  of 
plenty,  and  discovers  the  resources 
there  are  for  him  in  God's  covenant. 
How  often  are  our  times  of  affliction 


made  to  us  the  occasions  of  finding 
out  all  that  there  is  for  us  in  God. 
^  Will  bless  thee.  God's  presence  is 
itself  a  rich  blessing.  Besides  the 
covenant  is  repeated  to  him.  1st. 
The  land.  T[  All  these  countries. 
(See  ch.  15:  18-21.)  These  dis- 
tricts of  the  Holy  land  now  possessed 
by  various  tribes.  He  will  fulfil  to 
l^m  and  to  his  seed  His  oath  to  Abra- 
ham, as  he  is  the  immediate  posterity 
named  in  the  oath.  (Ch.  22  :  16.) 
^  Perform.  Heb. — Establish.,  make 
good.     (Lit.) — Cause  to  stand. 

4.  The  next  item  in  the  covenant 
promise  is  an  abundant  posterity — as 
the  stars  of  heaven  for  multitude. 
The  third  item  is  the  spintual  blessing 
for  the  world,  to  come  through  this 
covenant  line.  The  numberless  pos- 
terity is  fulfilled  in  a  spiritual  seed, 
and  in  the  same  spiritual  sense  is 
this  world-wide  blessing  to  be  real- 
ized. ^  All  the  nations  are  con- 
templated and  included  in  the  bless- 
ing. 

5.  All  this  is  expressly  on  account 
of  Abraham's  obedience  and  fidelity 
to  the  Divine  covenant.  The  piety 
of  Abraham  is  noted  by  the  Hebrew 
lawgiver  here  in  legal  terms  belong- 
ing to  a  later  date,  when  the  history 
was  written  and  the  law  was  com- 
pleted. The  terms  denote  a  full  and 
complete  obedience  to  the  commands 


88 


GENESIS. 


[B.  C.  1934. 


6  IF  And  Isaac  dwelt  in  Gerar : 

7  And  tlie  men  of  the  place  asked  him  of  his  wife ;  and  ^  he 
said,  She  is  my  sister  :  for  "^  he  feared  to  say,  She  is  my  wife  ;  lest, 
said  he,  the  men  of  the  place  should  Idll  me  for  Eebekah ;  be- 
cause she  °  was  fair  to  look  upon. 

8  And  it  came  to  pass  when  he  had  been  there  a  long  time,  that 
Abimelech  king  of  the  Philistines  looked  out  at  a  window,  and 
saw,  and  behold,  Isaac  tuas  sporting  with  Ilebekah  his  wife. 

9  And  Abimelech  called  Isaac  and  said,  Behold,  of  a  surety  she 
is  thy  wife:  and  how  saidst  tliou.  She  is  my  sister?  And  Isaac 
said  unto  him.  Because  I  said,  Lest  I  die  for  her. 

10  And  Abimelech  said.  What  is  this  thou  hast  done  unto  us  ? 

m  ch.  12  :  13,  and  20  :  2,  13.    n  Pi!^/.  29  :  25.    och.24:16. 


and  directions  of  God.  ^  Kept  my 
charge.  Heb. — Kept  my  keeping,  my 
charge,  my  special  commission.  This 
is  defined  by  the  particulars  follow- 
ing my  commandments,  instructions 
and  orders:  as  to  leave  Ur,  offer  up 
Isaac,  etc.  ^  My  statutes.  The  ex- 
])ress  institutes  of  the  ceremonial. 
*1|  My  laws,  moral  laws  as  of  the  deca- 
logue, all  referring  to  his  universW 
obedience.  Observe.  — The  son  is 
blessed  on  account  of  the  fidelity  of 
the  father.  The  covenant  is  a  house- 
hold covenant — "  To  thee  and  to  thy 
seed," — and  here  it  is  proved  to  be 
such.  Yet  the  obedience  of  the  son 
is  required.     (See  Acts  2  :  39.) 

G,  7.  Gerar  was  the  place  besides 
Egypt,  where  Abraham  had  used  the 
same  device  of  concealing  his  true 
relation  to  his  wife,  and  had  called 
her  his  sister,  as  an  expedient  to  pro- 
tect her  and  himself  The  men  of 
(ierar  asked  of  his  toife,  being  im- 
pressed with  her  appearance,  because 
she  was  fair  to  look  upon.  (See  ch. 
24  :  16.)  Isaac  replied  that  she  was 
his  sister,  and  this  falsity  he  practised 
out  of  a  shameful /?ar  lest  the  men  of 
the  place  should  kill  him  for  Ilebekah. 
This  was  also  the  motive  in  Abra- 
ham's case.  (Ch.  12:  11,  12.)  It 
was  unworthy  of  men  of  faith,  and 
proved  a  poor  device  in  each  case, 


^  where  they  ought  to  have  trusted  in 
God.  A  lie  is  a  pitiable  exp'edient 
for  self-protection,  and  it  makes  God 
a  liar.  If  Isaac  was  influenced  to 
this  by  the  example  of  his  father,  did 
he  not  remember  how  this  very  falsi- 
ty involved  his  father  in  serious 
trouble  and  disgrace  ?  (Ch.  20  :  9.) 
So  also  here  it  turns  out  poorly  for 
Isaac,  (vs.  9.)  It  would  seem  from 
both  these  cases  (ch.  20:  13)  that 
this  was  a  common  pretence  with 
married  people  among  strangers,  for 
security. 

8.  A  long  time.  Heb. —  When  the 
days  were  extended  there.  Rebekah 
was  yet  in  the  prime  of  life,  though 
she  had  been  married  thirty-five 
years,  and  had  two  sons  fifteen  years 
old.  ^  Abimelech.  This  was  the 
royal  name  of  the  Philistine  kings, 
and  it  was  not  the  same  Abimelech 
as  in  Abraham's  case,  ninety  years 
before  this.  (Ch.  20  :  13.  See  vs.  1.) 
^  Was  sporting.  There  was  some- 
thing in  Isaac's  familiarity  with  her 
which  showed  that  she  was  nearer  to 
him  than  a  sister.  Here  the  fact 
comes  to  light  without  Divine  inter- 
vention. 

9,  10.  Abimelech  shows  the  high- 
est sense  of  propriety,  the  farthest 
from  anything  to  justify  Isaac's  sir?- 
piciou.     He  expostulates  with  Isaac, 


B.  C.  1934.] 


CHAPTER    XXVI. 


89 


one  of  the   people  might  lightly  have    lien  with    thy  wife,  and 
^  thou  shouldest  have  brought  guiltiness  upon  us. 

11  And  Abimelech  charged  all  his  people,  sa3^ing,  He  that 
^  toucheth  this  man  or  his  wife  shall  surely  he  put  to  death. 

12  Then  Isaac  sowed  in  that  land,  and  received  in  the  same 
year  'an  hundred-fold  :  and  the  Lokd  ^  blessed  him  : 

13  And  the  man  *  waxed  great,  and  went  forward,  and  grew 
until  he  became  very  great : 

14  For  he  had  possession  of  flocks,  and  possession  of  herds,  and 
great  store  of  servants  :  and  the  Philistines  "  envied  him. 

15  For  all  the  wells  ^' which  his  father's  servants  had  digged  in 
the  days  of  Abraham  his  father,  the  Philistines  had  stopped  them, 
and  filled  them  with  earth. 


p  ch.  20 :  9.     q  Ps.  105 ;  15.     r  Matt.  13 :  8  ;  Mark  4:8.    s  vcr.  3 ;  ch.  24 :  1.  a5  ;  Job  42  :  12. 
t  ch.  24 :  35  ;  Ps.  112  :  3  ;  Prov.  10  :  22.     u  ch.  37 :  11 ;  Ecdes.  4:4.    w  ck.  21 :  30. 


as  his  predecessor  had  done  with 
Abraham,  and  on  the  same  ground. 
He  inquires  for  his  motive  in  using 
such  deception,  and  sets  before  him 
the  danger  to  which  he  had  exposed 
his  people  by  such  a  deceit.  He 
refers  to  the  gu'dliness  which  might 
easily  have  been  brouglit  upon  his 
subjects  by  such  deception.  There 
was  here  the  evidence  of  some  salu- 
tary fear  of  God.  Heb. — Asliam 
was  under  the  law  properly  a  (hhi ; 
the  punishment  called  asham  was 
properly  the  h-espass-ojjh-ing.  It  is 
regarded  in  the  light  of  damages  or 
reparation  for  a  wrong  done  to  the 
Lord.  This  offence  referred  to  by 
Abimelech  was  one  of  the  four  cases 
in  which  the  trespass-offering  was 
demanded  by  the  law.  (Levit.  19  : 
20.)  The  Greek  version  renders 
this  word  by  the  term  meaning 
ignorance  or  inadvertence  (See  Heb. 
9  :  7)  as  distinguished  from  wilful 
sin.     ^  LiyUthj  —  easily. 

11.  Abimelech  charges  his  people 
against  laying  hand  upon  either  Isaac 
or-fRebekah  for  their  injury,  and 
threatens  them  with  death  as  the 
penalty.     (Josh.  9  :  19.) 

12.  Isaac's  prosperity  in  Gerar  is 
now  stated.  He  cultivated  the  soil 
and  sowed  gi-ain  for  a  crop,  and  Je- 

8* 


I  hovah  blessed  him  with  a  very  large 
harvest — a    hundred   fold.      ^   Re- 
j  ceired.     Heb. — Found — inventoried. 
j  "  Thirty,  sixty,  and  a  hundred  fold  " 
I  is  the  variety  of  product  according 
j  to  the    different   soils   in  that  land. 
I  ills   yield   was   the   largest    that   is 
mentioned.     In   ordinary   cases   the 
return  is  not   greater  than  twenty- 
five  or  thirty  fold. 

13.  Went  forward  and  greiv — icent 
on  to  grow.  "  Became  increasb^gly 
greater." — Delitzsch.  Until  he  was 
great  exceedingly.  This  was  the  ef- 
fect of  God's  blessing — the  blessing 
of  his  Covenant  Lord,  Jehovah. 

14.  For.  And  there  was  to  him 
possession  of  flocks,  etc.,  and  much 
service.  (See  Job  1  :  3.)  On  ac- 
count of  his  becoming  so  strong  and 
rich  and  powerful,  the  Philistines  en- 
vied him.  They  began  to  fear  the 
presence  among  them  of  so  ibi-mida- 
ble  a  force.  The  shepherds  in  that 
land  also  engage  more  or  less  at  times 
in  agriculture,  and  the  appearance 
was  of  Isaac  settling  permanently 
among  them.  Hence  they  were  busy 
in  disturbing  his  comfort,  so  as  to 
make  him  remove. 

15.  The  tce.lls.  Ihe  digging  ot 
wells  in  that  country  makes  a  title  to 
unoccupied    lands.      Abraham  had 


90 


GENESIS. 


[B.  C.  1934. 


IG  And  Abimelech  said  unto  Isaac,  Go  from  us :  for  thou  ^  art 
mucli  mightier  than  we. 

17  IT  And  Isaac  departed  thence,  and  pitched  his  tent  in  the 
valley  of  Gerar,  and  dwelt  there. 

18  And  Isaac  digged  again  the  wells  of  water  which  they  had 
digged  in  the  days  of  Abraham  his  father :  for  the  Philistines  had 
stopped  them  after  the  death  of  Abraham  :  ^  and  he  called  their 
names  after  the  names  by  which  his  father  had  called  them. 

19  And  Isaac's  servants  digged  in  the  valley,  and  found  there  a 
well  of  springing  water. 

30  And  the  herdmen  of  Gerar  did  ^  strive  with  Isaac's  herdmen, 

X  Exod.  1:9.    y  ch.  21 :  31.    z  ch.  21 :  25. 


dug  wells  there,  and  Isaac  could 
claim  these  and  the  grounds  belong- 
ing, under  the  covenant  made  by  the 
former  king  with  his  father.  But  the 
people  filled  the  wells  with  rubbish. 
Through  the  plains  in  the  south  of 
Palestine,  we  passed  many  avcUs  of 
large  diameter,  stoned  around  the 
sides  and  level  with  the  surface, 
open  and  dry.  One  well  we  came  to 
after  a  hot  ride.  It  was  disguised  by 
ihe  overflow  of  water,  which  formed 
a  muddy  pool  around  it,  in  the  midst 
of  which  we  could  see  only  a  square 
stone.  A  gentleman,  of  our  company, 
anxious  to  give  his  pony  drink,  rode 
him  into  the  pool,  and,  as  the  animal 
advanced  a  few  steps,  he  suddenly 
plunged  into  what  proved  the  open 
well.  His  rider  sprang  and  laid  hold 
of  the  stone.  The  poor  animal  was 
in  the  well,  with  his  head  out  of  the 
water,  and  only  with  very  hard  work 
of  all  hands  did  we  succeed  in  bring- 
ing him  out,  safe  and  sound.  The 
stoppage  of  wells  would  drive  out 
the  settlers.  To  cut  olF  the  water 
supply  from  an  enemy  is  victory 
anywhere. 

16.  The  king  formally  proposed 
to  Isaac  to  remove  from  among  | 
them,  and  frankly  gave  his  reason, — 
that  they  were  afraid  of  his  power,  | 
from  his  large  wealth  and  increasing 
servants;  (vs.  14;)  though  this  may 
have  been  said  to  conciliate. 


1 7.  Isaac  was  a  man  of  submission 
and  endurance,  and,  instead  of  risk- 
ing the  trouble  threatened  by  re- 
maining, he  removed.  ^  Pitched  his 
tent — encamped — referring  sometimes 
to  military  encamped  and  to  a  more 
settled  habitation  than  the  common 
term  for  nomadic  tenting.  ^  The 
Valley  of  Gerar,  or  the  Wady — "  the 
undulating  land  of  Ge7-ar" — a  narrow 
plain,  through  which  runs  a  stream 
(Juif)  which  would  help  to  supply 
his  need.  ^  Dwelt  there.  This  ia 
the  term  for  more  settled  abode. 

18.  He  set  at  work  to  open  the 
old  wells,  Avhich  had  been  dug  there 
in  his  father's  time,  but  which  had 
been  closed  up  by  the  Philistines  af- 
ter Abraham's  death.  This  was  not 
to  be  his  permanent  abode,  because 
it  was  not  the  territory  of  the  prom- 
ised land.  He  restored  to  the  wells 
the  old  names  they  had  borne  in  his 
father's  day.  This  was  a  noble  feel- 
ing, to  keep  up  the  family  memorials 
and  to  follow  in  his  father's  faith  and 
footsteps. 

19.  A  new  well  was  now  dug  by 
Isaac's  servants.  This  was  Isaac's 
right.  ^  Of  sprin(jiu(i  mater.  Heb. 
—  Of  living  waters — that  is,  of  Win- 
ning water,  fresh  and  not  stagnant. 

20.  This  valuable  well  was  the 
ground  of  contention  between  the 
herdmen  of  Isaac  and  those  of  Ge- 
rar.    It  was  a  very  important-  pes- 


B.  C.  1934.] 


CI^PTER  XXVL 


91 


saying,  The  water  is  ours  :  and  he  called  the   name  of  the  well 
Esek ;  because  they  strove  with  him. 

21  And  they  digged  another  well,  and  strove  for  that  also :  and 
he  called  the  name  of  it  Sitnah. 

22  And  he  rem.oved  from  thence,  and  digged  another  well ;  and 
for  that  they  strove  not :  and  he  called  the  name  of  it  Eehoboth ; 
and  he  said,  For  now  the  Lord  hath  made  room  for  us,  and  we 
shall  ''he  fruitful  in  the  land. 

23  And  he  went  up  from  thence  to  Beer-sheba. 

24  And  the  Lord  appeared  unto  him  the  same  night,  and  said, 


a  ch.  17  :  6,  and  28 :  3.  and  41 :  52  ;  Exod.  1 : 


session,  and  was  claimed  by  the  peo- 
ple of  the  countr}'.  ^  Esek.  Op- 
pres'sion.  Gr. — Injur//,  because  they 
injured  him.  Latin. —  Calumny. 
^  Because  the/j  strove  icilh — oppressed 
him. 

21.  Strove.  This  is  a  different 
term  from  the  former,  and  means 
contended.  ^  Sitnah.  From  the 
term  Satan,  and  means  accusation. 

22.  Isaac  yielded,  in  both  these 
cases,  his  just  claims  rather  than  to 
have  strife.  The  one  who  gives  the 
second  blow  makes  the  battle.  He 
was  not  a  man  of  contention,  though 
they  would  contend  with  him.  He 
followed  the  Divine  injunction,  "  If 
it  be  possible,  as  much  as  lieth  in 
you,  Hve  peaceably  with  all  men." 
He  must  have  a  supj)!}-  of  water.  Ac- 
cordingly, he  again  removes,  and  digs 
another  well,  which  he  calls  Reho- 
both,  meaning  space,  enlargement. 
Robinson  found  this  name  preserved 
in  Wadi/  el  Ruhaibeh,  midway  be- 
tween Wad/j  Jerar  (Gerar)  and 
Wad//  es  Seba  (Beersheba),  at  that 
very  point  in  the  wilderness  where 
the  roads  to  Gaza  and  Hebron  di- 
verge. Near  this  is  Wady  es  Shutein, 
(Sitnah.^  Isaac  is  now  on  the  road 
from  Gerar  to  Beersheba.  ^  Room 
for  us.  The  patriarch  recognizes 
Jehovah's  provision  for  his 'camp, 
and  the  pledge  in  this  of  prosperity 
in  the  land.  He  has  gotten  quite 
put   of  the   strife.      Isaac's   homely 


realizing  faith  in  a  present  and  pre- 
siding Lord  here  comes  out. 

23.  To  Beersheba.  Wearied,  as 
I  he  must  have  been  with  such  disturb- 
I  ances  in  the  Philistine  country,  he  is 
i  all  the  more  ready  to  go  to  Becrshe- 
I  ba,  the  border  town  of  the  pi'omised 
I  land,  and   the   paternal   homestead, 

where  the  covenant  blessings  had 
been  promised.  Here  God  appeared 
to  Abraham,  (ch.  20  :  1.)  and  now  he 
again  appears  here  to  Isaac,  (vs.  24,) 
and  yet  afterwards  to  Jacob,  (ch. 
46  :  1-4.)  This  place  therefore,  was 
the  place  of  high  covenant  interest. 
RanJce  observes  that  the  previous  ex- 
istence of  this  name  is  here  presup- 
posed, while  vs.  15  expressly  states 
that  Isaac  restored  the  old  names  to 
the  wells  which  his  father  had  dug. 

24.  Ap/jeared.  The  patriarchal 
period  is  that  of  Theophany,  added 
to  promises.  Afterwards  a  religion 
of  symbolical  institutes  will  be  fur- 
ther added.  ^  The  God  of  Abra- 
ham. "  God  is  not  the  God  of  the 
dead,  but  of  the  living."  Therefore 
he  is  assured  that  Abraham  is  not 
lost  bv  death,  nor  God's  covenant 
with  him  lost.  (See  ch.  18:  32,  35, 
37,  38.)  This  is  the  same  person  as 
the  Angel  of  the  Covenant  who  ap- 
peared to  Moses  in  Horeb,  in  the 
burning  bush,  (see  Exod.  3  :  2,)  and 
is  thereibre  the  Messiah.  Abraham 
was  the  man  of  faith,  Isaac  Avas  the 
man   of  endurance,  and  Jacob  waa 


92 


GENESIS. 


[B.  C.  1934. 


^  I  am  the  God  of  Abraham  thy  father :  "^  fear  not,  for  '^  I  am  with 
thee,  and  will  bless  thee,  and  multiply  thy  seed  for  my  servant 
Abraham's  sake. 

25  And  he  *"  biiilded  an  altar  there,  and  ^called  upon  the  name 
of  tiie  Lord,  and  pitched  his  tent  there :  and  there  Isaac's  servants 
diii'ged  a  vrell. 

26  IT  Then  Abinielech  went  to  him  from  Gerar,  and  Ahuzzath 
one  of  his  friends,  ^  and  Phichol  the  chief  captain  of  his  army. 

27  And  Isaac  said  unto  them.  Wherefore  come  ye  to  me,  seeing 
^ye  hate  me,  and  have  '  sent  me  away  from  you  ? 

28  And  they  said.  We  saw  certainly  that  tlie  Lord  ^  was  with 


"  b  ch.  17 :  7,  and  24  :  12,  and  28  :  13  ;  Exod.  8:6;  Acts  7 :  32.     c  ch.  15  :  1.     d  ver.  3  :  4. 
ech.  12:  7,  and  13: 18.    fPs.ll6:17.    gch.21:22.    bJudg.ll:7.     i  ver.  16.     kch.  21 :  22,  23. 


the  man  of  prayer.  God  is  God  to 
each  believer  in  all  his  peculiar  cir- 
ciirastances.  Observe. — Isaac  is 
l.cre  promised  the  blessing  for  Abra- 
}\  iiu's  sake.  This  is  the  actual  work- 
ing of  the  household  covenant.  God 
has  so  displayed  Himself  in  all  the 
iii-^tory  of  the  church  as  a  covenant 
God  to  the  families  of  His  people.  I 
i\!id  we  may  trust  God  for  our  chil- 
dren if  we  be  faithful,  not  as  if  He 
Avould  bless  them  for  any  merit  of 
ours,  or  theirs,  but  for  His  covenant 
mercy  and  love  in  Christ  Jesus. 
( fod's  promises  remove  our  grounds 
i>f  fear. 

25.  An  altar.  This  was  the  pub- 
lie  testimony  to  God  which  he  set 
i::p  there,  in  instituting  thus  the  pub- 
lic worship  of  God.  It  would  seem 
l!i;it  he  first  paid  his  homage  to  God, 
t!;ei-e,  and  thus  consecrated  the  place 
U)>:  his  residence.  He  first  built  an 
altar  and  then  digged  a  well,  and 
ii.vcd  his  abode  there,  where  he  had 
l;)cated  a  sanctuary.  *^  Digged  a 
urdl.  As  Abraham  had  dug  a  well 
here,  which  probably  had  been  stopped 
I'V  the  jealous  people.  (See  ch.  21  : 
;il,  and  notes.)  There  are  two  wells 
now  existing  at  Beerslieba,  (which 
is  now  called  Bir-es-Sebn.)  and  both 
or"  them  have  water,  sweet  and  pure. 

26.  Abimelech,  the  present  king, 
seeks  a  covenant  with  Isaac,  such  as 


his  predecessor  had  made  with  Abra- 
ham, and  it  is  a  renewal  of  that  cove- 
nant. (Ch.  20.)  I>ut  Abraham  was 
offered  a  home  in  that  kingilom,  and 
Isaac  had  been  invited  to  leave. 
^  AhnzzaJh,  etc.  This  personage  is 
called  "•  o//,'i  of  lii.-i  friends"  which 
means  Jiis  /)rir//  ci)un><ellor:  This  per- 
son dors  not  appear  in  the  former 
case.  ^  Phichol.  This  is  probably 
an  ofTicial  name  for  the  connnander- 
in-chief,  and  not  the  same  person  as 
mentioned  ])efbre.,  as  some  ninety 
years  had  elapsed.  This  treaty  was 
meant  to  be  formal,  as  being  public 
business. 

27.  Isaac  ii^fpiires  of  him  sharply 
as  to  his  errand,  seeing  the  hostile 
disposition  that  had  been  displayed 
towards  him.  He  construes  it  as  ha- 
tred, and  refers  to  their  sending  him 
away  from  them,  alluding  to  the 
king's  requet^t  that  he  should  go  away 
(vs.  16)  implying  that  though  the 
king  had  pretended  that  Isaac  was 
mightier  than  they,  yet  he  Avas  able 
to  enforce  his  command,  and  that  it 
was  hard  usage. 

28.  The  secret  of  the  transaction 
is  here  revealed.  They  saw  that 
Isaac,  like  Abraham,  was  a  friend  of 
God,  and  enjoyed  the  Divine  pres^ 
ence  and  favor,  (see  ch.  21  :  22,) -and 
this  made  him  strong  and  formidable, 
as  had  been  seen  in  xVbraham's  vics- 


B.  C.  1934.] 


CHAPTER  XXVI. 


93 


thee  :  and  we  said,  Let  there  be  now  an  oath  betwixt  us,  even  be- 
twixt us  and  thee,  and  let  us  make  a  covenant  with  thee  : 

29  That  thou  wilt  do  us  no  hurt,  as  we  have  not  touched  thee, 
and  as  we  have  done  unto  thee  nothing  but  good,  and  have  sent 
thee  away  in  peace :  Hhou  art  now  the  blessed  of  the  Lord. 

30  ™  And  he  made  them  a  feast,  and  they  did  eat  and  drink. 

31  And  they  rose  up  betimes  in  the  morning,  and  "^  sware  one  to 
another :  and  Isaac  sent  them  away,  and  they  departed  from  him 
in  peace. 

32  Ajid  it  came  to  pass  the  same  day,  that  Isaac's  servants  came 
and  told  him  concerning  the  well  which  they  had  digged,  and  said 
unto  him,  We  have  found  water. 

Ich.  24:31;  Ps.  115:15.    m  ch.  19  :  3.    nch.21:31. 


tory  over  the  four  kings,  etc.  ^  We 
saw  certainly.  Heb. — Seeing  we  have 
seen.  This  treaty  sought  by  the  king 
was  a  fulfilment  of  God's  promise, 
(ch.  12 :  2,)  and  here  was  a  proof  of 
what  they  were  forced  to  acknowl- 
edge, that  God  wrought  for  Isaac. 
^  And  ice  said.  This  is  what  they 
proposed,  and  may  refer  to  the  former 
transaction  with  Abraham,  of  which 
this  was  only  a  renewal.  It  is  natu- 
ral (  says  Kali.<ch)  that  the  succeed- 
ing part  of  the  narrative  should  in 
almost  every  particular  be  parallel 
with  the  correspondino;  event  in  Abra- 
ham's life.     (Ch.  21  :"22-32.) 

29. ,  That  thou  tvilt,  etc.  lieh.— If 
thou  shalt  do  us  hurt.  He  proposes 
the  common  form  of  imprecation, 
calling  curses  upon  himself  if  he 
should  harm  them.  The  king  seeks 
only  to  bind  the  patriarch  by  oath, 
but  not  to  bind  himself  He  makes 
their  kind  treatment  of  Isaac  the 
ground  of  his  proposal,  implying 
fairly  that  they  would  not  touch  him 
in  future.  But  unhappily  this  was. 
not  according  to  the  facts.  They 
had  worried  and  injured  him,  and 
driven  him  away  from  the  fruit  of 
his  toil.  1  Not  touched  thee.  Not 
driven  thee  away  forcibly.  ^  Thou 
art  now  (the)  blessed  of  the  Lord. 
"  This  explains  the  one-sidedness  of 
the  covenant.  Isaac  needed  no  suar- 


anty  from  them  as  Jehovah  was 
with  him."  This  clause  may  refer  to 
his  being  under  the  Divine  protec- 
tion, and  therefore  safe,  or  as  being 
sufficiently  provided  for  not  to  make 
account  of  the  injury  done  him  by 
the  servants.  Or  it  may  express  the 
king's  salaam  at  the  conclusion  of 
the  treaty  pronouncing  him  blessed, 
or  supposing  he  makes  the  treaty 
as  proposed,  calling  him  blessed  of  Je- 
hovah. The  king  knows  the  name 
of  Jehovah. 

30.  Though  Isaac  had  received  the 
king  so  sharply,  yet  he  yields  to  his 
plea,  however  selfish  it  is,  and  makes 
them  a  feast  as  the  common  mode  of 
celebrating  a  covenant.  (See  ch. 
31:  54.) 

31.  Early  in  the  morning  after  the 
feast,  they  exchanged  their  solemn 
oath.  *[[  One  to  another.  Heb. — A 
man  to  hi^  brother.  The  treaty  en- 
gaged to  keep  the  peace  with  these 
Philistines,  and  to  exempt  them  from 
the  fate  of  the  Canaanites.  Isaac 
showed  them  true  hospitality  and 
fidelity,  sending  them  away  in  peace, 
as  they  had  not  done  to  him. 

32.  Blessings  follow  quickly  in  the 
path  of  a  large-hearted  chanty.  As 
Isaac  forgave  them  for  depriving  him 
of  his  wells,  (rather  than  quarrel  with 
them,)  so  the  Lord  opened  to  him  an- 
other well  for  his  need  the  same  day. 


94 


GENESIS.  [B.  C.  1894. 

therefore  the  name  of  the  city  is 


33  And  he  called  it  Shebah ; 
Beer-sheba  unto  this  day. 

34  1[  P  And  Esau  was  forty  years  old  when  he  took  to  wife  Judith 
the  daughter  of  Beeri  the  Hittite,  and  Bashemath  the  daughter  of 
Elon  the  Hittite  : 

35  Which  ^  were  a  grief  of  mind  unto  Isaac  and  to  Eebekah. 


CHAPTER  XXVII. 

AND  it  came  to  pass,  that  when  Isaac  was  old,  and  ^  his  eyes 
were  dim,  so  that  he  could  not  see,  he  called  Esau  his  eldest 

och.  21:31.    pch.  86:2.    q  cli.  27  :  46,  and  28  : 1,  8.    a  ch.  48:  10  ;  1  Sam.  3:  2. 


The  well  that  Isaac's  servant  digged 
(vs.  25)  was  a  success.  They  found 
water. 

33.  He  called  the  well  Skeha  (oath) 
in  commemoration  of  the  oath  here 
made,  thus  confirming  the  name  given 
the  town  by  Abraham,  on  the  like 
occasion.  (Ch.  21  :  31.)  It  is  not 
here  said  that  the  place  now  first 
took  its  name,  but  that  it  retained  its 
name  under  this  new  confirmation 
up  to  the  writer's  day.  It  was  rather 
the  well  that  was  named  by  Abra- 
ham "  Beersheba"  meaning  "  well  of 
an  oath."  Now  the  name  was  again 
given  to  the  well,  and  was  thereafter 
fixed  upon  the  citij. 

34,  35.  Forty  years  old.  This  was 
eighteen  years  after  this  new  settle- 
ment, and  we  have  no  record  of  the 
int(  rval,  which  was  doubtless  quiet 
and  peaceful,  in  enjoyment  of  cove- 
nant relations.  His  father  Isaac  was 
also  forty  years  old  when  he  married. 
(Ch.  25  :  20.)  Esau  took  two  wives 
which  was  polygamy,  and  these  were 
of  the  heathen,  Hittites,  whom  God 
had  cursed,  and  who  were  steeped  in 
crime  and  corruption.  These  were 
the  children  of  Heth,  with  whom 
Abraham  had  dealt  in  buying  Mach- 
pelah.  They  dwelt  around  Hebron. 
It  was  an  unholy  alliance  and  espec- 
ially for  this  family  of  the  covenant. 
These  daughters-in-law  were  a  grief 


of  mind  to  Esau's  parents,  who  val- 
ued their  relations  to  God.  Esau  at 
length  saw  his  mistake,  (ch.  28 :  8, 
9,)  and  had  reason  to  lament  his 
wrong  doing,  which  was  made  an  of- 
fence against  God  by  the  Levitical 
law.  •[[  Grief  of  ■ndnd.  Greek. — 
Were  contentious  icith.  Chald. — 
IVei^e  rebellious  and  stubborn  against. 
Jer.  Targ. —  They  served  God  loith 
a  strange  service, — were  idolaters. 
Heb. — They  were  bitterness  of  spirit  to 
Isaac  and  to  Rebekah,  a  standing 
grief,  not  only  because  of  their  hea- 
then descent,  but  also  because  of  their 
uncongenial  tempers.  They  brought 
only  trouble  into  the  family.  Such 
ill-assorted  marriages,  of  those  hav- 
ing a  differing  religion  or  unsuitable 
connections  and  associations  in  life, 
introduce  discord  into  the  household. 
"  Be  ye  not  unequally  yoked  together 
with  unbelievers,"  etc.  (2  Cor.  6:' 
14.) 

CHAPTER   XXVII. 

§  50.   Jacob  overreaches  Esau^ 

AND    OBTAIISrS    THE   BiRTHRIGHT 

Blessing. 

Isaac  growing  old,  wishes  to  give 
his  paternal  blessing  to  Esau,  but 
Rebekah  by  stratagem  secures  it  to 
her   favorite  son,  Jacob.     This  pro- 


B.  C.  1856.] 


CHAPTER  XXVn. 


95 


son,  and  said  unto  liim,  My  son :  and  he  said  unto  him,  Behold, 
here  am  I. 

2  And  he  said,  Behold  now,  I  am  old,  I  ^  know  not  the  day  of 
my  death. 

3  ^  Now  therefore  take,  I  pray  thee,  thy  weapons,  thy  quiver  and 
thy  bow,  and  go  out  to  the  field,  and  take  me  sovie  venison  ; 

4  And  make  me  savory  meat,  such  as  I  love,  and  bring  it  to 
me,  that  I  may  eat ;  that  my  soul  ^  may  bless  thee  before  I  die. 


b  ProT.  27 :  1 ;  Jam.  4 :  14.    c  ch.  25  :  27, 28.    dver.27;ch. 


9,15,and49:28;Deut.  33:1. 


vokes  the  enmity  of  Esau  against  Ja- 
cob, which  leads  to  a  further  device 
of  his  mother  for  his  departure  to 
Mesopotamia. 

1.  Isaac  ivas  old.  It  is  calculated 
that  he  was  now  one  hundred  and 
thirty-seven  years  old.  Esau  had 
now  been  married  about  thirty-seven 
years.  Ishmael  had  been  dead  four- 
teen years.  He  himself  did  not  die 
until  forty-three  years  after  this. 
(Ch.  35  :  28.)  Isaac's  life  may  be 
divided  into  three  periods.  During 
the  first  seventy-five  years  he  is 
bound  up  with  his  father's  history. 
During  the  next  period  from  his  fa- 
ther's death,  sixty-two  years,  he  has 
his  more  active  life.  And  the  clos- 
ing period  of  forty-three  years,  dur- 
ing which  he  is  blind,  he  passes  in 
dreariness  and  retirement.  ^  Dim 
so  that  he  could  not  see.  Heb. — Dim 
from  seeing.  ^  Called  Esau  his  eld- 
est son.  Because  he  was  his  eldest, 
he  overlooked  all  that  God  had  said 
of  the  children  before  their  birth,  and 
also  the  fact  of  Esau  having  parted 
with  the  birthright  and  also  the  fact 
of  Esau's  ungodly  connection  with 
the  Canaanites.  He  may  not  have 
regarded  the  transaction  with  Jacob 
as  valid,  even  if  he  knew  of  it,  nor 
may  he  have  understood  God's  words, 
"  The  elder  shall  serve  the  younger," 
(ch.  25  :  23,)  as  implying  the  trans- 
fer of  the  birthright.  He  seems  not 
to  have  concluded  that  Jacob  Avas 
heir  of  the  promise.  Jacob  and  Esau 
are   distinguished   in  the   history  as 


"  the  upright  man  "  (ch.  25  :  27)  and 
"  the  man  of  the  field,"  and  Isaac  pre- 
fers the  latter,  and  that  from  a  merely 
natural  appetite  as  he  loved  his  ven- 
ison. So  he  gave  way  to  a  merely 
natural  taste  and  desire,  rather  than 
to  the  spiritual.  Yet  he  would 
convey  the  blessing  according  to  the 
natural  rights  of  the  first-born.  Per- 
haps he  aims  to  settle  thus  the  dis- 
puted claim. 

2.  1  know  not.  Life  was  to  him 
most  uncertain,  and,  as. he  was  con- 
scious of  his  patriarchal  relation  and 
responsibility,  he  would  transact  this 
most  important  business  of  making 
his  last  will  and  testament. 

3.  The  direction  was  to  go  out  to 
the  chase  and  bring  him  in  such 
game  as  he  loved.  ^  Take  me  some 
venison.  Heb. — Hunt  a  hunt  for  me. 
What  this  hunt  should  be,  except  of 
the  deer  or  gazelle,  does  not  appear. 
And  hence  it  is  not  surprising  that 
kids  of  the  flock  answered  the  pur- 
pose when  so  cooked  and  flavored 
as  to  make  a  savory  dish. 

4.  Savory  meat.  This  is  here  a 
noun  in  the  plural,  and  means  deli- 
cacies or  relishes.  ^  That  my  soul 
may  bless  thee,  etc.  There  seems  to 
have  been  some  connection  betweeu 
this  special  act  of  service  on  Esau's* 
part,  and  the  conveyance  of  the 
blessing.  Such  covenant  solemnities 
were  usually  associated  with  a  meal 
among  the  Orientals,  and  it  was 
probably  regarded  as  necessary  in 
this   case.     The  venison    (says   /Ca- 


96 


GENESIS. 


[B.  C.  1856. 


5  And  Rebekali  heard  wlien  Isaac  spake  to  Esau  his  son :  and 
Esa.i  went  to  the  field  to  hunt /br  venison,  and  to  bring  it. 

6  IT  And  Eebekah  spake  unto  J  acob  her  son,  saying,  Behold,  I 
heard  thy  father  speak  unto  Esau  thy  brother,  saying, 

7  Bring  me  venison,  and  make  me  savory  meat,  that  I  may 
eat,  and  bless  thee  before  the  Lord,  before  my  death. 

8  ISTow  therefore  my  son,  ^  obey  my  voice,  according  to  that  which 
I  command  thee. 

9  Go  now  to  the  flock,  and  fetch  me  from  thence  two  good  kids 
of  the  goats ;  and  I  will  make  them  ^  savory  meat  for  thy  father, 
such  as  he  lovetli : 

10  And  thou  shalt  bring  it  to  thy  father,  that  he  may  eat,  and 
that  he  ^  may  bless  thee  before  his  death. 

11  And  Jacob  said  to  Eebekah  his  mother.  Behold,  ^  Esau  my 
brother  is  an  hairy  man,  and  I  am  a  smooth  man : 

12  My  father  peradventure  will  ^  feel  me,  and  I  shall  seem  to 
him  as  a  deceiver ;  and  I  shall  bring  ^  a  curse  upon  me,  and  not  a 
blessing. 

e  ver.  13.    f  ver.  4.    g  ver.  4.    h  ch.  25 :  25.    i  ver.  22.    k  ch.  9  :  25 ;  Deut.  27 :  18. 


liscJi)  is  evidently  like  a  sacrifice  of- 
fered by  the  recipient  of  the  bless- 
ing, and  ratifying  the  proceedings, 
and  hence  Jacob  killed  and  prepared 
two  kids  of  the  goats,  whereas  one 
would  have  been  more  than  sufficient 
for  an  ordinary  meal.  This  impart- 
ed to  the  transaction  in  some  respects 
the  character  of  a  covenant,  obedi- 
ence on  the  one  part  and  conveyance 
of  the  blessing  on  the  other  part. 

5-7.  Rebekah  overheard  this  di- 
rection of  Isaac,  and  at  once  she  de- 
vised a  scheme  for  securing  the  bless- 
ing to  Jacob  instead  of  Esau.  She 
recognized  Jacob  as  the  birthright 
gon,  remembering  God's  words  to 
her  at  their  birth,  and  knowing  of 
Esau's  reckless  contempt  for  the 
birthright,  knowing  also  of  Jacob's 
greater  fitness  for  the  privilege.  But 
Isaac  did  not  take  her  view  of  the 
case,  and  she  would  have  resort  to 
stratagem.  She  was  the  cunning 
mother  of  the  cunning  Jacob,  and, 
regarding  the  end  as  right,  she  did 
not  hesitate  about  the  means,  and, 
she  felt  the  utmost  confidence  in  her 


success.  Accordingly,  while  Esau 
was  gone  to  the  chase,  she  related  to 
Jacob  the  order  given  by  his  father 
to  Esau,  and  she  added  to  his  words 
so  that  they  should  indicate  the  most 
solemn  and  momentous  transaction — ■ 
"  that  I  may  bless  thee  before  the 
Lord."  Heb. — Before  Jehovah^  the 
redemptive  name  of  God. 

8-10.  She  states  her  plan  to  have 
Jacob  fetch  from  the  flock  immedi- 
ately hoo  kids  of  the  goats — good — 
and  she  would  prepare  them,  and 
Jacob  should  present  the  dishes  to 
his  father  and  obtain  the  blessing  in 
anticipation  of  Esau.  And  she  had 
her  plan  well  devised. 

1 1 .  Jacob  saw  at  once  the  risk  he 
should  run,  even  with  his  blind  fa- 
ther. He  does  not  object  for  the 
wrong  of  it,  but  only  for  the  risk.  It 
his  father,  being  blind,  should  feel 
him,  or  should  lay  hands  upon  him 
in  the  ceremony,  so  as  to  feel  his 
skin,  he  Avould  detect  the  deceit,  and 
give  his  curse  instead  of  the  bless- 
in  2:. 


B.  C.  185G.] 


CHAPTER    XXVII. 


97 


13  And  liis  mother  said  unto  liim,  ^  Upon  me  he  thy  curse,  my 
son  ;  only  obey  my  voice,  and  go  fetch  me  them. 

14  And  he  went,  and  fetched,  and  brought  them  to  his  mother: 
and  his  mother  ^  made  savory  meat,  such  as  his  father  loved. 

15  And  Rebekah  took  °  goodly  raiment  of  her  eldest  son  Esau, 
which  tuere  with  her  in  the  house,  and  put  them  upon  Jacob,  her 
younger  son : 

16  And  she  put  the  skins  of  the  kids  of  the  goats  upon  his 
hands,  and  upon  the  smooth  of  his  neck : 

17  And  she  gave  the  savory  meat  and  the  bread,  which  she  had 
prepared,  into  tlie  hand  of  her  son  Jacob, 

18  IF  And  he  came  unto  his  father,  and  said,  My  father.  And 
he  said.  Here  am  I ;  who  art  thou,  my  son  ? 

19  And  Jacob  said  unto  his  father,  I  am  Esau,  thy  first-born  ;  I 

Ich.  43:9;  1  Sam.  25:24;  2  Sam.  14:9;  Matt.  27:25.    mver.  4:9.    n  ver.  27. 


13.  Rebekah  declares  herself  will- 
ing to  take  the  curse,  if  it  should 
come.  She  was  so  sure  that  the 
birthright  was  designed  by  God  for 
Jacob,  that  she  is  willing  to  stand 
between  him  and  harm ;  so  eager 
is  she  to  have  her  plan  carried  out. 
If  vshe  is  basing  her  course  upon  what 
she  knew  of  God's  will,  she  is  acting 
very  unjustifiably  as  to  the  means  of 
accomplishing  it.  Selfishly,  cunning- 
ly, dishonestly,  she  was  undertaking 
to  do  God's  work;  and  what  seems 
to  be  based  on  faith  is  no  faith,  be- 
cause it  lacks  confidence  in  God  as 
able  to  do  His  own  work  without  her 
dishonest  agency. 

14.  Jacob's  hesitancy  was  over- 
come by  the  bold  assurance  of  his 
mother.  He  seems  to  have  had  an 
eye  only  to  the  chances  of  success, 
though  it  was  in  a  solemn  religious 
transaction,  before  Jehovah.  He  may 
have  pleaded  with  himself,  his  moth- 
er's command,  or  the  right  he  had 
to  the  birthright  blessing,  or  the 
temptation  may  have  found  him  un- 
fortified by  any  strong  moral  princi- 
ple, and  his  constitutional  supplant- 
ing carried  him  away.- 

15.  16.  Goodly  raiment.  Heb. — 
The  desirable  garments.  The  choicest 

9 


garments  of  Esau  were  put  upon  Ja- 
cob. It  would  seem  from  vs.  27  that 
there  was  something  in  the  smell  of 
the  garments  that  would  carry  the 
odor  of  the  field.  Some  suppose  that 
this  was  a  priestly  robe  worn  by  the 
elder  son  as  priest  of  the  household. 
(Ch.  49  :  3.)  But  this  Is  not  Implied 
in  the  text,  though  the  tenus  used  iu 
the  Greek  are  such  as  are  apphed  to 
the  holy  garments  of  the  priesthood, 
and  may  nere  denote  the  desirable 
robes  of  the  birthright  son,  kept  in 
the  tent  as  of  sacred  value.  And 
though  Isaac  could  not  see  them,  he 
could  Identify  them  by  the  feeling. 
^  Skins.  These  skins  are  those  of 
the  Eastern  camel-goat,  black  and 
silken,  used  also  by  the  Romans  for 
false  hair.  These  were  used  to  dis- 
guise his  smooth  hands  and  neck,  and 
make  them  appear  hairy  as  Esau's. 

17-19,  Jacob  stands  ready  to  do 
the  mother's  bidding  in  this  Avork  of 
deception.  How  his  soul  must  have 
quaked,  in  consciousness  of  the  fraud 
he  was  practising  upon  his  aged  fa- 
ther!  He  will  find  the  way  of  trans- 
gressoi-s  to  be  hard.  ^  Who  art  thou  f 
Is  he  not  already  detected?  How 
his  heart  sinks  at  such  a  question. 
^  I  am  Esau.     He  has  undertaken 


98 


GENESIS. 


[B.  C.  1856 


have  done  according  as  tliou  badest  me :  arise,  I  pray  thee,  sit; 
and  eat  of  my  venison,  "  that  thy  soul  may  bless  m^. 

20  And  Isaac  said  unto  his  son,  How  is  it  that  thou  hast  found 
it  so  quickly,  my  son?  And  he  said,  because  the  Loud  thy 
God  brought  it  to  me. 

21  And  Is£fac  said  unto  Jacob,  Come  near,  I  pray  thee,  that  I 
P  may  feel  thee,  my  son,  vrhether  thou  be  my  very  son  Esau,  or  not. 

22  And  Jacob  went  near  unto  Isaac  his, father;  and  he  felt  him, 
and  said,  The  voice  is  Jacob's  voice,  but  the  hands  are  the  hands 
of  Esau. 

23  And  he  discerned  him  not,  because  his  "^  hands  were  hairy,  aa 
his  brother  Esau's  hands :  so  he  blessed  him. 

o  ver.  4.    p  ver  12.    q  Ter.  16. 


this  wicked  work,  and  now  he  is 
called  on  to  lie,  if  he  will  carry  it 
out.  How  one  sin  leads  to  another 
and  another  to  maintain  it!  He  feels 
himself  to  be  suspected  and  begins  to 
insist,  so  as  by  greater  boldness  to 
confront  the  suspicion.  He  must 
back  up  one  lie  by  another  so  as  not 
by  any  means  to  fail.  He  probably 
had  a  way  of  twisting  to  himself  the 
plain  statement  by  some  secret  re- 
serve,— as  that  he  was  Esau  by  right, 
— but  how  could  he  carry  it  througli  ? 
Plainly,  he  intended  to  deceive,  and 
this  is  the  essence  of  falsehood.  Ob- 
serve.— Jacob  uttered  only  one 
word  at  first.  Not  so  Esau.  (Vs.  31.) 
20.  Isaac's  suspicion  is  here  fur- 
ther expressed.  Jacob  has  hastened 
so  as  to  get  the  start  of  his  brother 
Esau,  and  he  is  in  danger  of  expos- 
ing the  deceit  by  this  very  means. 
How  could  he  so  soon  have  returned 
from  hunting  V  The  answer  is  cun- 
ning but  profane  !  Oh  !  how  the 
man  who  undertakes  to  lie  gets  into 
deep  water  and  mire,  and  must  load 
his  conscience  with  awful  burdens  of 
falsehood  before  he  gets  through ! 
Here  he  must  even  bring  in  God 
Himself  as  having  helped  him  to  this 
result  when  he  knew  that  God  must 
abhor  the  falsity.  All  this  has  come 
perhaps  from  a  perverted  conscience, 


supposing  that  because  the  birthright 
was  his,  of  ri<2;ht,  and  his  by  Divine 
intent,  therefore  he  could  use  wicked 
in(\in?  to  f^ccurc  tlie  end.  As  though 
(Jod  could  not  accomplish  His  own 
plan,  or  as  thouiih  He  was  not  to  be 
trusted  to  do  it.  ^\  The  Lord.  Heb. 
— Jehovah  thy  God  (the  covenant 
God  of  the  patriarchs)  made  to  meet 
before  me.  Onk. — Prepensed  it  for 
me.  Rather  hath  broiu/ht  it  in  my 
way — hath  made  all  the  circumstan- 
ces to  conspire  for  my  success. 

21-23.  Come  near.  Oh,  what  a 
thrill  of  horror  mifst  this  have  sent 
through  the  deceiver's  soul !  Luther 
says,  "  I  should  probably  have  run 
away  with  horror,  and  let  the  dish 
fall."  The  poor  father,  uneasy  with 
suspicion,  asks  to  feel  him,  whether 
he  is  his  very  son  Esau,  or  not.  Now 
the  cunning  device  of  his  mother 
proves  a  success.  If  this  precaution 
had  lacked,  the  whole  scheme  would 
have  failed.  If,  like  Abraham,  Re- 
bekah  had  possessed  a  faith  that 
would  have  even  lifted  the  knife  tc 
slay  her  son  at  the  call  of  duty, 
trusting  in  God  to  raise  him  up, 
how  much  happier  would  have  been 
the  whole  company !  All  of  them 
suffer  for  this  wrong.  How  the  de- 
ceiver is  recompensed  by  deceits 
practised  upon  him  in  the  beautiful 


B.  C.  1856.] 


CHAPTER  XXVII. 


99 


24  And  he  said,  A^^t  thou  my  very  son  Esan  ?  And  he  said,  I 
a?n. 

25  And  he  said,  Bring  it  near  to  me,  and  I  will  eat  of  my  son's 
venison,  'that  my  soul  may  bless  thee.  And  he  brought  it  near  to 
him,  and  he  did  eat :  and  he  brought  him  wine,  and  he  drank. 

26  And  his  father  Isaac  said  unto  him.  Come  near  now,  and 
kiss  me,  my  son. 

27  And  he  came  near,  and  kissed  him :  and  he  smelled  the 
smeU  of  his  raiment,  and  blessed  him,  and  said,  See  ^  the  smell  of 
my  son  is  as  the  smell  of  a  field  wdiich  the  Lord  hath  blessed : 

28  Therefore,  *  God  give  thee  of  "^  the  dew  of  heaven,  and  ^  the 
fatness  of  the  earth  and  ^  plenty  of  corn  and  wine  : 

rver.  4.     s  Hos.  14  :  6.      t  Heb.  11 :  20.    u  Deut.  33 :  13,  28  ;  2  Sam.  1 :  21,     wch.  45:18. 
X  Deut.  33  :  28. 


coat  of  Joseph  !  (Ch.  37.)  1  So  he 
blessed  him.  The  deed  was  done 
and  could  not  be  revoked.  It  was 
not  done  at  this  instant,  but  after 
eating  the  venison.  (Vs.  27.)  Ob- 
serve.— How  God  works  by  va- 
rious instruments,  good  and  bad,  and 
binngs  to  pass  His  purposes  by  such 
strange  links  in  the  chain  of  events. 

24.  The  father  still  again  puts  the 
question,  and  in  a  most  pointed  way, 
as  if  his  suspicions  were  not  yet  ut- 
terly quieted.  There  seems  to  him 
something  doubtful  in  this  voice  and 
in  all  the  circumstances.  And-  he 
asks,  Art  thou  my  very  son  Esau  ? 
as  if  he  would  put  the  question  so 
pointedly  as  to  admit  of  no  evasion. 
It  would  seem  that  he  knew  Jacob's 
character  for  cunning ;  and,  when 
one  has  lost  confidence, — when  he  has 
forfeited  his  character  for  straight- 
forward and  honest  and  truthful  con- 
duct,— it  is  hard  to  put  away  doubt, 
and  every  little  item  stirs  the  sus- 
picion afresh. 

25,  2G.  The  father  expresses  him- 
self as  satisfied  at  length,  and  is  ready 
to  partake  the  meal.  ^  Kiss  me. 
This  kiss  is  not  asked  to  prove  the 
identity  of  his  son  any  further,  but 
simply  as  an  expression  of  paternal 
affection,  and  in  recognition  of  the 
filial  service. 


27,  28.  SmelleJ.  To  a  blind  man, 
the  sense  of  smell  is  often  an  impor- 
tant means  of  recognizing  objects. 
Isaac  naturally  enough  felt  of  Jacob 
and  smelled  his  clothes.  As  a  man 
of  the  field,  just  returned  from  the 
hunt,  his  garments  would  be  ex- 
pected to  smell  of  the  chase — espe- 
cially as,  in  that  land,  the  fields  are 
strongly  scented  with  odors  of  herbs 
and  flowers.  It  is  commou,  too,  in 
Hindoostan,  to  salute  each  other  by 
smdting  the  crown  of  the  head ; 
and  they  speak  of  "  the  smell  of  a 
man's  goodness."  Isaac  now  praises 
the  smell  of  his  son,  as  fragrant 
with  the  odors  of  a  I'ich  and  fruit- 
ful field.  ^  God  give  thee.  This 
brought  up  the  association  of  Divine 
blessing  in  this  department  of  his 
vocation  as  a  man  of  the  field,  ^f  The 
dew  of  heaven.  This  is  a  chief  bless- 
ing in  Palestine.  We  learned,  be- 
fore landing  at  Beyrout,  that  rain 
would  scarcely  fall  after  the  middle 
of  March  until  September,  and  so 
we  found  it.  Hence  the  dew  is 
mainly  depended  on  for  necessary 
moisture  of  the  fields,  and  these  are 
copious.  So  the  dew  of  Hennon  is 
spoken  of  by  the  Psalmist,  and  the 
dew  upon  the  Mountains  of  Zion, 
(Ps.  133;  Deut.  33  :  13,  28,)  as  an 
evidence     of    the    Divine    blessing 


100 


GENESIS. 


[B.  C.  1856. 


29  y  Let  people  serve  tliee,  and  nations  bow  down  to  tliee :  be 
lord  over  thy  brethren,  and  "^  let  thy  mother's  sons  bow  down  to 
thee :  *  cursed  he  every  one  tliat  curseth  thee,  and  blessed  he  he 
that  blesseth  thee. 

30  IT  And  it  came  to  pass,  as  soon  as  Isaac  had  made  an  end  of 
blessing  Jacob,  and  Jacob  was  yet  scarce  gone  out  from  the  pres- 
ence of  Isaac  his  father,  that  Esau  his  brother  came  in  from  his 
hunting. 

31  And  he  also  had  made  savory  meat,  and  brought  it  unto  his 
father ;  and  said  unto  his  father.  Let  my  father  arise,  and  ^  eat  of 
his  son's  venison,  that  thy  soul  may  bless  me. 

32  And  Isaac  his  father  said  unto  him,  Who  art  tbou  ?  And 
he  said,  I  am  thy  son,  thy  iirst-born,  Esau. 

33  And  Isaac  trembled  very  exceedingly,  and  said.  Who  ? 
where  is  he  that  hath  taken  venison,  and  brought  it  me,  and  I 
have  eaten  of  all  before  thou  camest,  and  have  blessed  him  ?  yea, 
*  and  he  shall  be  blessed. 

34  And  when  Esau  heard  the  words  of  his  father,  '^  he  cried  with 
a  great  and  exceeding  bitter  cry,  and  said  unto  his  father.  Bless 
me,  even  me  also,  0  my  father ! 


y  ch.  9  :  25,  and  25  :  23.    z  ch.  49 :  8. 
Rom.  11 :  29.     d  Ileb.  12  :  17. 


a  ch.  12:  3;  Num.  24: 


b  ver.  4.    c  ch.  28 :  3,  4 : 


there.  In  addition  to  this,  the  rich- 
ness (fatness)  of  the  soil  is  of  great 
moment  as  an  item  of  prosperity ; 
and  this,  along  with  the  dew,  Avould 
result  in  a  plenty  of  corn  and  ivinc^ 
as  choice  products  of  the  soil.  This 
accords  with  the  exceeding  fertihty 
of  the  holy  land.     (Deut.  8':  7-9.) 

29.  Next  to  this  item  of  blessing 
in  the  products  of  the  earth  is  here 
added  a  political  preeminence.  The 
blessing  rises  here  to  the  idea  of 
universal  dominion.  He  was  to  be 
lord  not  only  over  his  brethren  of 
kindred  tribes,  by  his  birthright 
claim,  (vs.  37,)  but  also  over  foreign 
nations.  The  same  items  as  in  the 
covenant  promise  to  Abraham — of 
possession  of  the  land  and  of  in- 
creased posterity  to  subjugate  other 
people — are  here.  And  as  to  bless- 
ing the  nations,  it  is  expressed  in  the 
more  general  terms  of  a  curse  to 
those  who  should  curse  him  and  of  a 
blessins:  to  those  who  should  bless  him. 


This  item  does  not  rise  to  the  full  height 
of  the  Divine  blessings  of  salvation 
to  be  conveyed  to  all  people  through 
him  and  his  seed,  as  had  been  ex- 
pressed in  the  Divine  covenant  bless- 
ing upon  Abraham.  It  was  onTy  af- 
terwards, when  he  found  that  in  here 
pronouncing  the  blessing  upon  Ja- 
cob, contrary  to  what  he  had  willed, 
he  was  made  to  follow  the  saving 
counsel  of  God,  that  he  felt  awakened 
in  him  the  consciousness  of  his  patri- 
archal vocation,  so  as  to  impart  the 
blessing  of  Abraham  to  the  son  whom 
he  had  kept  back.  (Ch.  28  :  3,  4.) 
30-34.  The  sequel  is  now  related. 
Jacob  had  scarcely  left  his  father's 
presence,  after  the  blessing  had  been 
obtained,  before  Esau  came  in  from 
the  chase  with  liis  venison.-  Esau 
prepared  the  dish  and  brought  it  to 
his  father  and  claimed  the  blessing, 
in  very  similar  terms  to  those  used 
by  Jacob.  Esau  must  have  remem- 
bered how  he   had  parted  with  his 


B.  C.  1856. 


CHAPTER  XXVII 


101 


35  And  he  said,  Thy  brother  came  with  subtiity,  and  hath  taken 
away  thy  blessing. 

36  And  he  said,  ®  Is  not  he  rightly  named  Jacob  ?  for  he 
hath  supj^lanted  me  these  two  times  :  ^he  took  away  my  birthright ; 
and  behold,  now  he  hath  taken  away  my  blessing.  And  he  said, 
Hast  thou  not  reserved  a  blessing  for  me  ? 

37  And  Isaac  answered  and  said  unto  Esau,  » Behold,  I  have 
made  him  thy  lord,  and  all  his  brethren  have  I  given  to  him  for 
servants ;  and  ^  with  corn  and  wine  have  I  sustained  him :  and 
what  shall  I  do  now  unto  thee,  my  son  ? 

38  And  Esau  said  unto  his  father,  Hast  thou  but  one  blessing, 
my  father?  bless  me,  even  me  also,  0  my  father!  And  Esau 
lifted  up  his  voice,  '  and  wept. 

e  ch.  25 :  26.    f  ch.  25 :  33.    g  2  Sam.  8 :  14  ;  ver.  29.    h  yer.  28.    i  Heb.  12 :  17. 


birthright  to  Jacob,  and  therefore  in 
his  conscience  he  could  not  be  entirely 
unprepared  for  the  discovery  of  his 
loss.  Esau  is  too  late.  Isaac  must 
have  been  smitten  with  a  sense  of 
his  own  sin  in  his  carnal  preference 
for  Esau,  contrary  to  all  the  indica- 
tions of  the  Divine  pleasure,  and  in 
violation  of  Jacob's  right  as  acquired 
from  Esau.  He  felt,  too,  that  this 
patnarchal  blessing  Avas  at  the  Di- 
vine direction  and  not  from  any 
personal  preference,  and  he  found 
himself  strangely  controlled  and  over- 
ruled by  the  Divine  hand.  ^  Trem- 
bled exceedingly.  Heb. —  Was  hor- 
rified a  great  horror  exceedingly. 
How  shocking  to  all  his  paternal 
feelings  to  have  been  so  deceived 
by  his  own  son  !  Yet  he  remembers 
the  Divine  intimations  and  the  trans- 
fer of  the  birthright  as  looking  to  the 
same  result ;  and  the  whole  matter  i 
flashed  upon  him  with  strongest  con-  ! 
viction  of  its  fixedness  in  the  Divine  ! 
counsels,  and  that  Jacob  was  to  be  j 
the  covenant  son  of  Abraham  and 
ancestor  of  the  Messiah  and  propa-  \ 
gator  of  Abraham's  faith.  '^  And  he 
shall  he  hlessed.  Heb. —  Yea^  blessed 
he  shah  be.  (See  Heb.  12  :  17.) 
Esau  now  feels  the  more  keenly  his 
own  fault  and  folly  in  having  so 
9* 


slighted  his  birthright  and  despised 
the  privilege  of  the  covenant  blessing. 
Yet  he  found  no  place  of  repentance, 
(no  place  for  his  father's  revoking 
the  act,)  though  he  sought  it  care- 
fully with  tears.  He  implored  a 
blessing  for  himself  also. 

35,  36.  The  calamity  of  Esau  is 
referred  to  Jacob's  fraud  practised 
upon  him.  Isaac  now  sees  the  whole 
case  in  keeping  with  his  suspicions. 
Esau  replies,  "  Is  it  that  they  call  his 
name  Jacob  (overreacher)  ;  for  he 
hath  overreached  me  these  two  times,'\ 
(tripping  up  the  heel.)  Esau  blames 
Jacob  for  taking  away  his  birthright, 
though  he  freely  bartered  it  for  the 
pottage ;  and  it  is  a  grave  ques- 
tion how  far  one  has  a  right,  even 
with  full  consent  of  the  party,  to 
take  his  property  at  a  price  far  be- 
low its  value — especially  when  ad- 
vantage is  taken  of  his  necessity. 
How  many  a  ti-ansaction  is  there 
which  is  just  as  wrong  as  thcfl, 
though  it  be  legally  binding !  Is 
there  nothing  then  at  all  left  for  poor 
Esau  ? 

37,  38.  Isaac  here  explains  the 
sense  of  his  blessing  upon  Jacob, 
and  that  the  lordship  over  his  breth- 
ren implied  that  they  should  be  hig 
servants,   including   Esau.     In  such 


102 


GENESIS. 


[B.  C.  185G. 


39  And  Isaac  liis  father  answered  and  said  unto  liim,  Behold, 
^  thy  d\Velling  shall  be  the  fatness  of  the  earth,  and  of  the  dew  oi 
heaven  from  above ; 

40  And  by  thy  sword  shalt  thou  live,  and  ^shalt  serve  thy 
brother ;  and  ™  it  shall  come  to  pass  when  thou  shalt  have  the 
dominion,  that  thou  shalt  break  his  yoke  from  off  thy  neck. 

41  IF  And  Esau  "^  hated  Jacob  because  of  the  blessing  where- 
with his  father  blessed  him :  and  Esau  said  in  his  heart,  °  The 
days  of  mourning  for  my  father  are  at  hand,  ^  then  will  I  slay  my 
brother  Jacob. 

42  And  these  words  of  Esau  her  elder  son  were  told  to  Eebekah : 
and  she  sent  and  called  Jacob  her  younger  son,  and  said  unto  him, 
Behold,  thy  brother  Esau,  as  touching  thee,  doth  ^  comfort  himself, 
purposing  to  kill  thee. 

k  ver.  28 ;  Heb.  11 :  20.  1  ch.  25 :  23 ;  Obad.  18,  19,  20 ;  2  Sam.  8  :  14.  m  2  Kings  8 :  20 
n  ch.  37 :  4,  8.  o  ch.  50 : 3,  4,  10.  p  Obad.  10.  q  Ps.  64 :  5. 


case  lie  finds  himself  perplexed,  not 
seeing  what  he  can  do  for  Esau. 
Esau's  grief  here  rises  to  the  highest 
pitch  of  bitter  entreaty. 

39,  40.  Isaac  here  at  length  pro- 
nounces the  lot  of  Esau  in  a  form 
which,  as  compared  with  the  blessing 
upon  Jacob,  makes  it  "«  modified 
curse"  and  which  is  not  even  described 
as  a  blessing,  but  introduces  a  disturb- 
ing element  into  Jacob's  blessing — a 
retribution  for  the  impure  means  by 
which  he  has  obtained  it.  ^  The  fat- 
ness. Heb. — Of  or  from  the  fatness. 
The  preposition  is  here  the  same  as  In 
Jacob's  blessing,  (vs.  28.)  But  there 
it  Is  used  In  a  partitive  sense,  after  a 
verb  of  giving.  Here  it  is  used  In 
a  jjrivative  sense,  after  a  noun  of 
place,  and  accordingly  it  means, 
Fi'om  or  without  the  fatness  and  the 
dew.  And  this  further  appears  from 
what  follows  :  By  thy  sword  shalt  thou 
live.  And  Isaac  had  complained,  also, 
that  he  had  no  more  corn  or  wine  to 
give.  The  sense  Is  that  Esau  should 
have  his  dwelling  In  a  country  oppo- 
site to  that  of  the  covenant  land  in 
these  qualities, — a  wild  and  barren 
country,  as  it  is.  So  said  God  by 
MalachI,  (1  :  3,)  "  I  hated  Esau,  and 


laid  his  mountains  and  his  heritage 
waste  for  the  dragons  of  the  wilder- 
ness." "  And  thy  brother  thou  wilt 
serve  ;  yet  It  shall  come  to  pass,  as 
(ill  proportion  as,  or  when)  thou 
shakest  (the  yoke)  thou  shalt  break 
his  yoke  from  thy  neck."  Between 
Edom  and  Israel  it  was  a  continual 
alternation  of  rebellion,  submission, 
and  renewed  subjection.  Observe. 
— Isaac  Is  said  to  have  uttered  these 
words  in  faith  concerning  things  to 
come.  (Heb.  11  :  20.)  This  predic- 
tion was  spoken  nine  hundred  years 
before  the   entire   fulfilment.     (See 

1  Sam.  14    :    47  ;    2  Sam.    8  :  14  ; 

2  Kings  8  :  20,  22  ;  2  Chron.  21  : 
8-10.)  "  Conquered  by  Saul,  sub- 
dued by  David,  repressed  by  Solo- 
mon, restrained  after  a  revolt  by 
Amazlah,  they  recovered  their  Inde- 
pendence In  the  time  of  Ahab.  They 
were  Incorporated  Into  the  Jewish 
State,  and  furnished  It  with  the 
dynasty  of  princes  beginning  with 
Antipater."  ^  Have  the  dominion 
Gesenius  and  others —  When  thou  shalt 
roam  at  large. 

41,    42.    Esau's   wrath    now    ex- 
pressed Itself  In  a  secret  resolve  to 
i  slay   his  brother  Jacob  during  the 


B.  C.  1856.] 


CHAPTER   XXVIII. 


103 


43  Now  therefore,  my  son,  obey  my  voice  :  and  arise,  flee  thou 
to  Laban  my  brother  '  to  Haran  ; 

44  And  tarry  with  him  a  few  days,  until  thy  brother's  fury  turn 
away; 

45  Until  thy  brother's  anger  turn  away  from  thee,  and  he  for- 
get that  which  thou  hast  done  to  him  :  then  I  will  send,  and  fetch 
thee  from  thence.  Why  should  I  be  deprived  also  of  you  both  in 
one  day  ? 

46  And  Kebekah  said  to  Isaac,  ^  I  am  weary  of  my  life,  because 
of  the  daughters  of  Heth  :  Mf  Jacob  take  a  wife  of  the  daughters 
of  Heth,  such  as  these  ivhich  are  of  the  daughters  of  the  land,  what 
good  shall  my  life  do  me  ? 


A 


CHAPTER    XXVIII. 

ND  Isaac  called  Jacob,   and  ^blessed  him,  and  charged  him, 
and  said  unto  him,  ^  Thou  shalt  not  take  a  wife  of  the  daugh- 


ters of  Canaan. 


r  ch.  11 :  31.    s  ch.  26 :  35,  and  28  :  8.     t  ch.  24 :  3.    a  ch.  27  :  33.     b  ch.  24 :  3. 


days  of  mourning  after   his  father's  : 
death.        He    -n-ould     postpone    his 
bloody  act  till  his  a^red  father  should 
die.     This   shows   the   most   callous ' 
and  infidel  disregard  of  the  Divine  ! 
arrangement   to   which   he   himself  { 
had  been  a  party  in  the  transfer  of  j 
the  birthright.    Esau  even  expressed  j 
his  purpose  in  words,  and  they  were  j 
told  to  Rebekah.    She  is  quick  in  her  ; 
devices  for  Jacob's  safety.     Mother 
and  favorite  son  must  now  suffer  for 
their   deceptive   conduct.      Besides, 
Jacob  was   punished   in   kind.     He 
was  cheated  by  Laban  and  in  case 
of  his  son  Joseph,  and  had  a  life  of 
domestic  trouble.     Esau   comforteth 
himself  to  thee  (concerning  thee)  to 
kill  thee. 

45,  46.  She  seems  to  plan  for  only 
a  brief  absence  so  far  as  she  states  the 
case  to  Jacob.  Yet  she,  perhaps  on 
farther  reflection,  arranges  for  a 
matrimonial  errand.  This  kept  her 
favorite  twenty  years  absent,  and 
perhaps  she  may  never  have  seen 
liiin  again.     ^  Both  in  one  day.     Ja- 


cob, that  is,  would  be  lost  through 
the  bloody  wrath  of  Esau,  and  Esau 
would  suffer  the  death  -  penalty 
through  the  blood-avenger.  ^  Suid 
to  Isaac.  By  artfully  planning  this 
errand  now,  she  is  able  to  cover  the 
worst  features  of  the  case  before 
Isaac,  and  thus  she  makes  a  fair  rea- 
son for  Jacob's  prompt  departure 
from  home. 

CHAPTER  XXVHI. 

§51.  Jacob's   Yisiox  and   Vow. 

Isaac,  though  he  survived  this 
event  forty-three  years,  has  now 
passed  from  the  scene,  and  Jacob 
henceforth  takes  his  place  in  the 
patriarchal  history.  Abraham  is  the 
man  of  active  faith,  Isaac  is  the 
man  of  passive  submission,  and  Ja- 
cob is  the  man  of  struggling  trial. 

1-4.  Esau  had  put  himself  out  of 
the  covenant  relations  and  had  shown 
his  unfitness  for  the  birthright  posi- 
tion  by  his   domestic   alliance   with 


104 


GENESIS. 


[B.  C.  1856 


2  <^  Arise,  go  to  *^  Padan-aram,  to  the  house  of  ^Bethuel,  thy 
mother's  father  ;  and  take  thee  a  wife  from  thence  of  the  daughters 
of  ^Laban  thy  mother's  brother. 

3  =  And  God  Almighty  bless  thee,  and  make  thee  fruitful,  and 
multijDly  thee,  that  thou  mayest  be  a  multitude  of  people  ; 

4  And  give  thee  ^  the  blessing  of  Abraham,  to  thee,  and  to  thy 
seed  with  thee  ;  that  thou  mayest  inherit  the  land  ^  wherein  thou 
art  a  stranger,  which  God  gave  unto  Abraham. 

5  And  Isaac  sent  away  Jacob :  and  he  went  to  Padan-aram  unto 
Laban,  son  of  Bethuel  the  Syrian,  the  brother  of  Hebekah,  Jacob's 
and  Esau's  mother. 

6  *][  When  Esau  saw  that  Isaac  had  blessed  Jacob,  and  sent  him 
away  to  Padan-aram,  to  take  him  a  wife  fi'om  thence  ;  and  that  as 
he  blessed  him,  he  gave  him  a  charge,  saying,  Tliou  shalt  not  take 
a  wife  of  the  daughters  of  Canaan  : 

7  And  that  Jacob  obeyed  his  father,  and  his  mother,  and  was 
gone  to  Padan-aram ; 

8  And  Esau  seeing  ^  that  the  daughters  of  Canaan  pleased  not 
Isaac  his  father ; 

9  Then  went  Esau  unto  Ishmael,  and  took  unto  the  wives  which 
he  had  ^  Mahalath,  the  daughter  of  Islnnael,  Abraham's  sou,  "^  the 
sister  of  Nebajotb,  to  be  his  wife. 


c  IIos.  12:  12.  d  ch.  25 :  20.  e  ch.  22  :  23.  f  ch.  24:  29.  g  ch.  17 
i  ch.  17 :  8.  k  ch.  24  :  3,  and  26  :  35.  1  ch.  30  :  3.  m  ch.  25  :  13. 


1,  6.    h  ch.  12 :  2. 


the  heathen.  Isaac  sees  that  Jacob 
is  the  covenant  son  of  pronii&e,  and 
he  summons  him  to  receive  his  bles.s- 
ing  and  to  obey  his  charge  as  to  his 
matrimonial  connection.  He  bade 
him  go  and  take  a  wife  from  the 
family  of  Laban,  his  rehitive,  and  he 
pronounces  willingly  upon  him,  now, 
the  blessing  of  "  God  almighty"  "  the 
blessing  of  Abraham"  which  he  recog- 
nized now  as  falling  to  him  by  cove- 
nant right.  (Ch.  11 :  2  ;  22  :  16-18.) 
The  first  item  of  the  blessing  is  a 
numerous  offspring — that  thou  mai/est 
become  a  multitude  of  peoples.  This 
term  means  rather  a  congregation  or 
assembly  of  peoples,  and  answers  to 
the  term  EKK7i7]aia  in  Greek,  from 
which  also  is  the  scriptural  idea  of 
the  church — as  a  people  called  out 
from  the  world.  The  Greek  here 
renders — a    synagogue    of    peoples. 


I  ^1  Inherit  the  land.  The  second  item 
of  the  covenant  blessing  is  here  the 
inheritance  of  the  promised  land — 
never  overlooked — very  important  iu 
God's  view,  as  shovv^iiig  his  hand  in 
secular  and  natloPial  history.  The 
marriage  of  sons  seems  to  have  been 
under  the  immediate  control  of  the 
father;  but  Esau  did  not  submit  to 
this.  "  The  blessing  of  Abraham  "  with 
all  its  privileges  was  the  patriarchal 
covenant  blessing,  comprising  rich 
spiritual    benedictions   and   benefits. 

5.  Isaac  is  now  the  mover  in  the 
matter — fully  alive  to  the  importance 
of  Jacob's  errand,  as  the  birthright 
son.  He  went  to  the  low-land  of 
Aram.  Bethuel  w^as  "  the  Syrian," 
not  as  a  descendant  of  Aram,  but  as 
a  dweller  In  that  land, 

6-10.  The  effect  of  this  moAement 
upon  Esau   is  to  make  him  take  a 


B.  C.  1856.] 


CHAPTER    XXVIII. 


105 


10  IF  And  Jacob  °  went  out  from  Beer-sheba,  and  went  toward 
°  Haran. 

11  And  be  ligbted  upon  a  certain  place,  and  tarried  tbere  all 
niglit;  because  tbe  sun  was  set :  and  be  took  of  tbe  stones  of  tbat 
place,  and  put  them  for  bis  pillows,  and  lay  down  in  tbat  place  to 
sleep. 

12  And  be  ^  dreamed,  and  bebold,  a  ladder  set  up  on  eartb,  and 
tbe  top  of  it  reacbed  to  beaven :  and  bebold,  ^  tbe  angels  of  God 
ascending  and  descending  on  it. 

n  Hos.  12 :  12.    o  Acts  7:2.    p  ch.  41 :  1 ;  Job  33 :  15.    q  John  1 :  51 ;  Heb.  1 :  14. 


conciliatory  step,  and  choose  an  ad- 
ditional wife  from  the  family  kindred 
— the  house  of  Ishmael.  He  does 
not  show  any  regard  for  the  cove- 
nant relations,  or  he  would  consider 
the  alienated  position  of  Ishmael. 
Ishmael  himself  had  been -dead  four- 
teen years.  ^  Mahalath  is  called 
Bashemath  in  chap.  36:^3.  Hengs- 
tenherg  thinks  that  all  the  three 
wives  of  Esau  had  gotten  new  names, 
when  they  left  their  own  families  at 
their  marriage.  Female  names  in 
the  East  were  frequently  changed. 
(Comp.  chs.  26,  34  and  28  :  9,  with 
ch.  36  :  2,  3.) 

11.  He  lighted  upon.  The  term 
means  Jie  fell  upon  the  j^^f^fce,  as 
the  providential  stopping-place  inci- 
dentally coming  upon  it,  or  coming 
up  to  it,  as  the  lodging  place  for 
the  night.  This  place  was  about 
forty-eight  miles  from  Beersheba, 
and  eight  miles  north  of  Jerusa- 
lem, near  the  town  of  Bethel,  and 
is  defined  as  the  place,  from  its  being 
60  well  known  in  the  history.  He 
may  have  been  too  late  to  enter  the 
city,  after  the  time  for  shutting  the 
gates,  or  he  may  not  have  chosen 
to  cast  himself  upon  the  hospitality  of 
strangers.  And  it  was  common  and 
comfortable  to  sleep  out  in  the  open 
air,  and  greatly  to  be  preferred  in 
ordinary  circumstances.  It  would 
also  better  accord  with  Jacob's  feel- 
ing of  loneUness  at  this  time.     He 


therefore  took  of  the  stones  of  that 
place  and  put  (them  for)  his  head- 
rests or  pillows.  The  stony  nature 
of  the  place  reminds  travellers  of  this 
history. 

12.  Breamed.  God  was  pleased  to 
reveal  Himself  in  dreams  and  visions. 
The  dream  was  of  a  ladder  or  stair- 
way. As  connecting  earth  anrl 
heaven  it  was  a  striking  image  of 
mediation  and  reconciliation  by  Him 
who  is  the  Way.  This  is  the  New 
Testament  explanation  of  it.  Here- 
after ye  shall  see  heaven  opened  and 
the  angels  of  God  ascending  and 
descending  upon  the  Son  of  Man. 
(John  1  :  51.)  Whether  it  was  the 
vision  of  a  common  ladder  or  flight 
of  steps,  or  whether,  as  some  suppose, 
it  was  of  a  pile  of  mountain  terraces, 
matters  little.  The  flight  of  steps 
hewn  in  the  rocky  sides  of  the  moun- 
tain near  Tyre,  on  the  edge  of  the 
Mediterranean,  is  called  "  the  ladder 
of  Tyre."  We  traversed  it  with 
trained  horses.  The  idea  plainly  is  of 
communication  opened  with  heaven, 
which  had  been  cut  off  by  sin.  And 
the  immediate  application  of  it,  is  the 
providential  care  which  is  secured  to 
him  by  the  covenant.  Angelic  mes- 
sengers traversing  this  stairway  exe- 
cuting the  gracious  purposes  of  Re- 
demption, (Heb.  1  :  14,)  and  all  on 
the  basis  of  the  mediation  of  Christ, 
the  Angel  of  the  Covenant,  —  this  is 
the  traveller's  vision. 


106 


GENESIS. 


[B.  C.  185<i. 


13  ^  And  behold,  the  Lord  stood  above  it,  and  said,  ^  I  am  the 
Lord  God  of  Abraham  thy  father,  and  the  God  of  Isaac;  Uhe 
land  v/hereon  thou  liest,  to  thee  will  I  give  it,  and  to  th}^  seed. 

14  And  ''  thy  seed  shall  be  as  the  dust  of  the  earth  ;  and  thou 
shalt  spread  abroad  ^  to  the  west,  and  to  the  east,  and  to  the  north, 
and  to  the  south :  and  in  thee,  and  ^in  thy  seed  shall  all  the  fami- 
lies of  the  earth  be  blessed. 

15  And  behold,  ^'I  am  wdth  thee,  and  will  ^keep  thee  in  all 
places  whither  thou  goest,  and  will  °-  bring  thee  again  into  this 
land  :  for  ^  I  will  not  leave  thee,  ^  until  I  have  done  that  which  I 
have  spoken  to  thee  of. 

16  IT  And  Jacob  awaked  out  of  his  sleep,  and  he  said.  Surely  the 
Lord  is  in  ^  this  place  ;  and  I  knew  it  not. 

17  And  he  was  afraid,  and  said,  How  dreadful  is  this  place !  this 

r  ch.  35 :  1,  and  48 :  3.  sch.26:24.  t  ch.  13:15,  and  35 :  12.  ttch.lSrlS.  wch.l3:14; 
Deut.  12 :  20.  x  ch.  12  :  3,  and  18  :  18,  and  22 :  18,  and  26 :  4.  y  ver.  20  :  21 ;  ch.  26  :  24,  and 
31:3.  z  ch.  48  :  18  ;  P.s.  121 :  5,  7.  8.  ach.  35:6.  b  Deut.  31 :  6  ;  Jo^h.  1 :  5  ;  1  Kings  8:  57  ; 
Heb.  13 :  5.     c  Num.  23 :  19.     d  Exod.  3:5;  Josh.  5  :  15. 


13.  The  Lord.  Heb. — Jehocah. 
The  Covenant  God  here  called  by 
the  Redeeming  Name,  stood  at  the 
top,  superiutendiiig  all  this  providen- 
tial scheme  of  grace,  and  this  gra- 
cious scheme  of  Providence.  He  is 
on  the  throne  of  Grace.  The  grace 
is  enthroned.  The  sovereignty  is 
gracious  and  the  grace  is  sovereign. 
Jacob's  birthright  privilege  is  here 
assured  to  him  so  that  no  wrath  of 
Esau  could  deprive  him  of  it.  Jeho- 
vah stands  to  him  in  the  covenant 
relation  as  the  Hneal  successor  of 
Abraham.  He  promises  to  him  the 
Holy  Land,  the  numerous  offspring, 
(which  guarantees  him  against  Esau's 
rage,)  and  the  overspreading  domin- 
ion in  a  world-wide  kingdom  under 
the  promised  seed,  which  is  Christ. 
And  here  the  covenant  promise 
reaches  to  the  spiritual  blessings  to 
come  upon  all  families  of  the  earth 
by  Jesus  Christ 

15.  The  promise  here  comes  home 
to  his  present  personal  case.  It  is 
"  a  covenant  ordered  in  all  things 
and  sure."  Wliat  could  be  more 
comforting  and  assuring  to  the  lone- 
ly and  trembling  Jacob,  than  these 
comprehensive  words — protection  on 


his  journey  and  safe  return  to  his 
liome  and  success  in  his  mission  as 
the  object  of  God's  covenant  bless- 
ing, and  the  presence  of  God  with 
him  to  the  end  ?  This  is  a  blessing 
fitted  to  Jacob's  desire,  as  it  would 
not  have  been  to  Esau's,  and  herein 
he  is  proved  to  be  the  heir  of  tlie 
covenant  Avith  Abraham.  "  This  vis- 
ion is  thus  a  grand  survey  and  sum- 
mary of  the  liistory  of  the  old  cove- 
nant."— Kurtz. 

16.  Surely  the  Lord.,  etc.  Jacob 
on  awaking  expresses  his  strong  im- 
pression of  the  Divine  presence  in 
the  person  of  Jehovah,  the  God  of 
redemption.  •  Chcdd. —  llie  glory  of 
the  Lord.  Such  a  manifestation  ho 
did  not  expect.  It  amazed  him  to 
consider  it.  In  his  loneliness  and 
away  from  his  sanctuary  and  his  fa- 
ther's house,  he  had  no  thought  of 
beii^.g  thus  met  and  communed  Avith 
by  Jehovah,  in  reassuring  to  him  the 
covenant  of  His  grace,  which  Avas 
the  cherished  desire  of  his  soul.  "  If 
I  had  known  it  I  Avould  not  have  })re- 
sumed  to  sleep  in  so  holy  a  place."— 
Jew.  Com.  Paishi.  ^ 

17.  I  low  awful.      Heb. — Nora—     j 
awe-inspiring,    commonly    rendered 


B.  C.  1856.] 


CHAPTER   XXVUI. 


107 


is  none  other   but   the   house   of  God,    and   this   is  the   gate   of 
heaven. 

18  And  Jacob  rose  up  early  in  the  morning,  and  took  the  stone 
that  he  had  put  for  his  pillows,  and  ®  set  it  up  fo?'  sl  pillar,  ^  and 
poured  oil  upon  the  top  of  it. 

19  And  he  called  the  name  of  °  that  place  Beth-el :  but  the 
name  of  that  city  was  called  Luz  at  the  first. 

e  ch.  31 :  13,  45,  and  35 :  14.    f  Ley.  8 :  10,  11, 12  ;  Num.  7:1.    g  Judg.  1 :  23,    26  ;  Hos. 
4:  15. 


fearful  or  terrible.  It  was  so  as  it 
was,  nothing  but  the  house  of  God — 
the  place  of  God's  manifestation, 
where  He  revealed  himself  as  He 
was  wont  to  do  in  His  sanctuary. 
^  A7ul  this  is  the  gate  of  Heaven,  al- 
luding to  the  ladder  or  stairway  open- 
ing to  him  access  to  the  heavenly 
world.  If  it  was  a  ladder  for  angels 
to  traverse,  it  was  also  a  ladder  for 
men,  the  poor,  humble,  distressed 
sinner  like  himself  If  it  was  a  lad- 
der for  (jod  to  come  down  in  the 
flesh,  it  was  a  ladder  for  men  to  go 
up  to  God,  Jehovah,  at  the  top. 

18.  Early.  He  was  in  no  condi- 
tion to  indulge  in  sleep.  He  must 
be  up  and  expressing  the  homage  of 
his  soul  for  such  precious,  gracious 
revelations.  ^  A  pillar.  The  stones 
which  he  had  used  for  a  pillow,  he 
now  set  up  for  a  pillar  or  monument, 
by  which  to  commemorate  God's  cov- 
enant-appearing to  him.  ^  Poured 
oil.  This  was  an  ancient  mode  of 
consecration  by  anointing,  as  was 
the  case  in  setting  apart  a  man  as 
king.  (1  Sam.  10:  1.)  Oil  was 
the  emblem  of  holiness  and  dignity 
and  royal  favor.  Oil  of  consecra- 
tion was  called  "  holy  oil."  It  was 
also  poured  upon  guests  as  a  special 
mark  of  distinction.  (Ps.  23 :  5.) 
Such  pillars  were  afterwards  erected 
by  other  nations  as  sacred  memorials 
and  monuments  and  places  of  wor- 
ship. Some  have  supposed  that  the 
Greeks  called  them  Baitulia  from 
this  name  Bethel,  but  this  is  not  clear. 


But  here  it  was  a  sacred  memorial 
merely,  marking  the  place  as  a  place 
of  the  Divine  revealing.  (Num.  7 : 
1.)  ^Bethel.  Abraham  had  already 
worshipped  at  this  place  and  had 
found  the  name  already  existing. 
(See  notes  ch.  12  :  8;  13  :  3  ;  25  :  30.) 
The  historian  adds :  The  town  or  city 
adjacent  had  been  called  Luz  in  for- 
mer times.  Hdvernick  remarks, "  This 
gives  us  a  remarkable  glimpse  of  the 
time  of  the  patriarch,  when  the  city 
Luz  which  certainly  lay  in  the  neigh- 
borhood of  Bethel  (taking  that  ap- 
pellation in  its  narrowest  sense)  was 
not  yet  in  existence — and  of  the  time 
of  the  narrator,  at  which  there  was 
here  the  ancient  Cauaanitish  city  of 
Luz  which  we  meet  with  in  this 
place  in  the  time  of  Joshua  ;  so  that 
we  are  here  brought  quite  to  the 
stand-point  of  the  Mosaic  composi- 
tion of  the  book."  Von  Gerlack 
says  :  "  Afterwards  the  town  of  Luz, 
which  was  in  existence  even  then, 
received  its  name  from  this  holy  spot. 
Later  on,  God  confirmed  the  promise 
here  given,  and  the  name  of  the 
place  was  renewed  on  this  fresh  oc- 
casion." Kurtz  says  :  "  The  city  in 
the  immediate  neighborhood  was,  at 
the  time,  called  Luz.  The  descend- 
ants of  the  patriarchs  transferred  the 
name  of  Bethel  to  that  city.  The 
Canaanites  not  caring  for  this,  con- 
tinued to  call  it  ii/c'j'which  was  re- 
tained till  Joshua  occupied  the  land. 
Bethel  the  \io\\  place,  is  distinguished 
from  Luz  the  city." 


108 


GENESIS. 


[B.  C.  185G 


20  ^And  Jacob  vowed  a  vow,  saying,  ^1*  God  will  be  with 
Die,  and  will  keep  me  in  this  way  that  I  go,  and  will  give  me 
^  bread  to  eat,  and  raiment  to  put  on, 

21  So  that  '  I  come  again  to  my  father's  house  in  peace  :  ^  then 
shall  the  Lord  be  my  God : 

22  And  this  stone  which  I  have  set  for  a  pillar,  ^  shall  be  God's 
house :  ''and  of  all  that  thou  shalt  give  me,  I  will  surely  give  the 
tenth  unto  thee. 


h  ch.  31 
2  Sam.  19 
o  Lev.  27 : 

:  13; 

24, 
30. 

Judg.  11:  30 
30.    m  Deut. 

2  Sam. 
26:  17 

15:  8. 
2  Sam. 

i  ver.  15 
15:  8; 

.    k  1  Tim. 
2  Kings  5: 

6:  8. 
17. 

1  Judg. 
n  cli.  35 

11: 

:  7 

31. 
14. 

20-22.  Jacob's  vision  is  properly 
followed  up  by  a  voiv.  Special  priv- 
ilege points  to  special  duty.  This 
was  a  step  in  advance  of  his  prede- 
cessor in  the  covenant  relation.  It 
was  a  voluntary  covenanting  to  God 
on  the  basis  of  God's  covenant  prom- 
ise. ^  If  God.  This  is  not  making 
any  condition  with  God,  for  this  is 
only  a  recital  of  the  promise,  and  is 
more  properly  rendered  since — in- 
asmuch  as.  It  expresses  no  doubt  or 
contingency.  "I  if  I  be  lifted  up," 
means  "  as  surely  as  I  shall  be  lifted 
up."  And  so  here — as  surely  as  God 
will  be  with  me  (has  promised  to  be.) 
^  Then  shall.  Heb. — And  Jehovah 
shall  be,  etc.  So  surely  He  shall 
be  my  God ;  Hengslenberg  reads : 
*'  And  (so  surely  as)  he  shall  be  my 
God,  my  covenant  God — the  same 
as  He  has  been  to  Abraham  and 
Isaac,  so  shall  this  stone.  ^  God's 
house — a  place  sacred  to  the  memo- 
ry of  God's  presence — as  a  place 
where  He  manifested  Himself.  The 
apostle  calls  the  Church  "  the  pillar 
and  ground  of  the  truth,"  alluding  to 
this  passage,  (1  Tim.  3  :  14.)  t  The 
tenth.  This  is  the  prompting  of  his 
grateful  heart.  The  Christian  does 
not  serve  God  in  order  thereby  to 
gain  heaven  ;  but  because  heaven  is 
already  promised  to  him,  he  must 
serve  God  out  of  a  lively  gratitude. 
So  here  with  Jacob  it  is  the  truly 
gospel   motive.     "  The  men''ion   of 


a  tenlh  here  after  the  example  of 
Abraham,  (ch :  1 4  :  20,)  is  doubtless 
made  with  prospective  reference  to 
the  Levitical  enactments."  (Lev. 
27:  30,  31  ;  Numb.  18:  24,  etc;  see 
also  Deut.  14  :  28,  29.)  "  The  num- 
ber ten  expresses  the  idea  of  perfec- 
tion as  being  the  last  of  the  cardinal 
numbers.  Among  almost  all  ancient 
people,  the  tenth  of  their  goods  was 
set  apart,  and  very  frequently  as  a 
holy  offering.  This  was  an  acknowl- 
edgment that  the  Avhole  was  God's 
property  and  thus  the  possession  and 
enjoyment  of  the  rest  was  sanctified." 
(Comp.  ch.  14:  20.)  "Thus  Jacob 
opens  to  God  his  heart,  his  home,  and 
his  treasure.  These  are  the  simple 
elements  of  a  theocracy — a  national 
establishment  of  the  true  religion. 
"  As  the  Father  is  prominently  man- 
ifested in  regenerate  Abraham,  and 
the  Son  in  Isaac,  so  also  the  Spirit  in 
Jacob." 

Observe. — The  distinct  and  sig- 
nificant use  which  Jacob  here  makes 
of  the  names  of  God.  If  God  will  be 
with  me,  as  promised  (or  seeing  He 
so  engages)  the  Lord,  (Jehovah)  shall 
be  my  God,  and  this  stone  shall  be  a 
house  of  God — a  place  of  sacrifice — 
and  I  will  give  a  tenth  unto  thee — 
(Jehovah)  who  appeared  to  him. 
As  regards  the  fulfilment  of  this  vow, 
we  learn  (ch.  35  :  7)  that  Jacob  built 
an  altar  and  probably  also  there  of- 
fered the  tenth  to  Jehovah;  or  as 


B.  C.  1856.] 


CHAPTER  XXIX. 


109 


CHAPTER    XXIX. 


THEN  Jacob  v*-"**;  on  his  journey,  *  and  came  into  the  land  of 
the  people  of  ^h^  east. 

2  And  he  lo(>V<^.^-  and  behold,  a  well  in  the  field,  and  lo,  there 
we7'e  three  flocks  of  sheep  lying  by  it  5  for  ont  of  that  well  they 
watered  the  flocks  :  and  a  great  stone  was  upon  the  well's  mouth. 

3  And  thither  were  all  the  flocks  gathered :  and  they  rolled  the 
stone  from  the  well's  raouth,  and  watered  the  sheep,  and  put  the 
stone  again  upon  the  well's  mouth  in  his  place. 

4  And  Jacob  said  m\to  them.  My  brethren,  whence  be  ye  ?  And 
they  said,  Of  Haran  are  w^. 


a^^^iuv  ^O: 


Hos.  12 :  12. 


some  suppose,  applied  it;  parllx-  to 
the  erection  and  preservation  of  the 
altar,  and  partly  to  burnt  and  thank 
offerings  connected  with  sacrificial 
meals. — Keil  and  DelUzsch. 

CHAPTER  XXIX. 

§  52.  Jacob  serves   Laban  for 
Leah  and  Rachel. 

1.  Jacob  having  received  this  en- 
couragement, went  on  his  journey^ 
(Heb. — Lifted  up  his  feet— (see  Ps. 
74 :  3,)  with  alacrity,  and  came  into 
the  land  of  the  sons  of  the  East,  that 
is  Mesopotamia — east  of  Palestine. 
Rashi,  the  Jewish  commentator,  says, 
"his  heart  was  elated,  and  his  feet 
felt  light."  The  distance  of  Haran 
from  Beersheba  wa»  .ibout  four  hun- 
dred and  fifty  miles,  and  at  thirty 
miles  a  day  he  would  be  fifteen  days 
on  the  journey.  If  he  reached 
Bethel  the  first  night,  this  would  be 
about  fifty  miles'  travel. 

2,  3.  A  ivell  in  the  field.  In  the 
pasture-grounds  in  the  suburb  of  the 
town  he  came  upon  a  well.  This  is 
not  the  same  as  where  Abraham's 
servant  met  Rebekah,  but  differently 
constructed.  We  found  cisterns 
hewn  out  of  the  hmestone  rock,  and 
some  of  these  covered  with  a  large 

10 


stone  to  keep  the  water  from  impuri- 
ties, from  intei-fei'cnce,  and  from  loss. 
The  open  wells  also  would  fitly  enough 
be  covered  for  the  safety  of  travellers. 
We  came  upon  an  open  well  that 
had  overflown,  and  as  we  saw  only  a 
pool  of  water  and  the  horses  were 
very  thirsty,  a  gentleman  who  was 
travelling  with  us  rode  his  horse  into 
the  pool  to  drink,  and  the  animal 
stepping  forward,  plunged  into  the 
well,  and  only  with  the  greatest 
difficulty  was  he  drawn  out.  ^  Three 
flocks.  This  accords  with  the  East- 
ern custom,  for  shepherds  to  gather 
their  several  flocks  at  the  well,  at  the 
time  of  watering,  and  thus  secure 
greater  care  of  the  well,  which  was 
the  common  property  of  these  native 
shepherds.  This  custom  is  described 
here.  ^  The?/  rolled.  That  is,  this 
was  ihe  custom.  In  this  case  it  was 
done  by  Jacob,  (vs.  20.)  Kalisch 
thinks  it  v  implied,  in  vs.  2,  that  the 
shepherds  o^  the  three  flocks  had  not 
been  able  to  remove  the  stone,  and 
that  Jacob  ^hows  himself  endued 
with  preternafuval  strength.  The 
watering  is  done  twice  a  day. 

4-6.  This  naturi^l  and  fre^  ques- 
tioning on  Jacob's  part,  indicates 
some  confidence  r\  h}^  .*vry">a. 
%  Laban,  the  son  of  N'fihor.  -th"*-  -s, 
grandson,  as  he  was  soa  o*  \Se\W  -1, 


110 


GENESIS. 


fB.  C.  1856. 


5  And  he  said  unto  tliem,  Know  ye  Laban  the  son  of  Nahor  ? 
And  they  said,  We  know  Jiiin. 

6  And  he  said  unto  them  ^  Is  he  well  ?  And  they  said,  He  is 
well :  and  behold,  Eachel  his  daughter  cometh  with  the  sheep. ' 

7  And  he  said,  Lo  it  is  yet  high  day,  neither  is  it  time  that  the 
cattle  should  be  gathered  together :  water  ye  the  sheep,  and  go  and 
feed  them. 

8  And  they  said,  We  cannot,  until  all  the  flocks  be  gathered  to- 
gether, and  till  they  roll  the  stone  from  the  well's  mouth  5  then  we 
water  the  sheep. 

9  ^  And  while  he  yet  spake  with  them,  °  Eachel  came  with  her 
father's  sheep  :  for  she  kept  them. 

10  And  it  came  to  pass,  when  Jacob  saw  Eachel  the  daughter 
of  Laban  his  mother's  brother,  and  the  sheep  of  Laban  his  mother's 
brother,  that  Jacob  went  near,  and  "^  rolled  the  stone  from  the  well's 
mouth,  and  watered  the  flock  of  Laban  his  mother's  brother. 

11  And  Jacob  "^  kissed  Eachel,  and  lifted  up  his  voice,  and  wept. 


bch.  43;27.    c  Exod.  2  :  16.    d  Exod.  2 :  17.    e  ch.  33:  4,  and  45: 14. 15. 


yet  called  so7i^  according  to  Heb. 
usage.  ^  Is  he  well  f  Heb. — Is 
there  peace  to  him  ?  according  to  the 
Oriental  salutation  or  salaam.  ^  Com- 
eth.    Is  Just  now  coining. 

7.  High-day.  The  day  (sun)  is 
yet  high.  Heb. —  The  day  is  yet  great 
■ — long.  He  suggested  that  it  was 
quite  too  early  as  yet  to  gather  the 
flocks  for  the  night,  but  that  they 
should  be  pastured.  He  wished,  it 
would  seem,  to  have  the  shepherds 
retire  that  he  might  meet  Kachel 
alone. 

8.  We  cannot.  It  was  not  per- 
mitted, according  to  the  rule,  which 
needed  to  be  rigid  in  so  important  a 
matter  as  a  well  tor  the  cattle.  This 
rule  may  have  been  made  to  secure 
a  fair  distribution  of  the  water,  that 
equal  privileges  might  be  shared,  and 
perhaps,  also,  that  the  several  shep- 
herds might  be  there  to  roll  away  the 
stone  and  to  replace  it  surely.  Till  all 
the  Jiocks  be  gathered — then  tJiey  roll 
the  stone  from  the  mouth  of  the  well^ 
and  we  icater  the  sheep.  The  custom 
is  thus  clearly  described. 

9.  Rachel    came  up   while    they 


were  in  conversation.  Young  wo- 
men very  commonly  attend  to  the 
sheep  in  the  East. 

10-12.  Jacob's  enthusiasm  and  ar- 
dent impulse  at  the  sight  of  Kachel, 
displayed  itself  in  so  manly  and 
gallant  an  act  as  is  here  narrated, 
calculated  to  excite  her  utmost  ad- 
miration, and  to  earn  for  himself  the 
kiss  of  friendship,  at  which  he  burst 
into  tears.  Murjjhy  suggests  that 
''  the  remembrance  of  home,  and  of 
the  relationship  of  his  mother  to  Ra- 
chel overpowers  him."  Conscious  of 
his  birthright  privilege  and  of  God's 
covenant  relation,  he  made  bold  to 
announce  himself,  and  his  errand. 
Kitto  says,  "  We  begin  to  feel  that 
there  is  much  truth  in  this  man." 

12,  13.  Rachel's  eager,  cordial  re- 
ception of  him,  and  the  simplicity  of 
her  joy  in  carrying  home  the  news, 
all  remind  us  of  Rebekah  in  the  pre- 
vious history.  ^  Kinsman.  Heb. — 
Brother  of  her  father,  that  is,  7icar 
relative.  How  exciting;  is  all  this ! 
How  impossible  to  be  quite  calm  at 
such  news — that  this  stranger,  who 
distinguished  himself  by  his  manner. 


B.  C.  1856.] 


CHAPTER    XXIX. 


Ill 


12  And  Jacob  told  Rachel  that  he  was  ^  her  father's  brother, 
and  that  \\Qwas  Rebekah's  son;  "  and  she  ran  and  told  her  father. 

13  And  it  came  to  pass  when  Laban  heard  the  tidings  of  Jacob 
his  sistej-'s  son,  that  ^'  he  ran  to  meet  him,  a.nd  embi-aced  him,  and 
kissed  him,  and  brought  him  to  his  house.  And  he  told  Laban  all 
these  things. 

14  And  Laban  said  to  him,  ^  Surely  thou  art  my  bone  and  my 
flesh  :  and  he  abode  witli  him  the  space  of  a  month. 

15  IT  And  Laban  said  unto  Jacob,  Because  thou  ai^t  my  brother, 
shouldest  thou  therefore  serve  me  for  nought  ?  tell  me,  what  shall 
thy  wages  he  ? 

16  And  Laban  had  two  daughters:  the  name  of  the  elder  wa^ 
Leah,  and  the  name  of  the  younger  tvas  Rachel. 

17  Leah  was  tender-eyed,  but  Rachel  was  beautiful  and  well- 
favored. 

18  And  Jacob  loved  Rachel :  and  said,  ^  I  will  serve  thee  seven 
years  for  Rachel  thy  younger  daughter. 

19  And  Laban  said.  It  is  better  that  I  give  her  to  thee,  than  that 
I  should  give  her  to  another  man :  abide  with  me. 


f  ch.  13 :  8,  and  14 :  14,  16.    g  ch.  24  :  28.   h  ch.  24  :  29.    ich.  2  :  23 ;  Judg.  9:2:2  Sam.  5  : 1, 
aadl9:12,13.    kch.31 :  41 ;  2  Sam.3  :14. 

may  have  been  in  a  fair  and  manly 
generosity. 

IG,  17.  The  two  daughters  of  La- 
ban are  now  mentioned  and  de- 
scribed. Rachel,  the  younger  and 
more  beautiful  in  feature  and  form, 
Leah^  tender-eyed — iceak-eyed,  wbich 
was  a  blemish  among  Orientals. 
Bright  eyes  well  lighted  up  was  a 
cliiet'  beauty  with  them  as  it  is  this 
day.  Heb. — Beautiful  in  form  and 
beautiful  in  appearance. 

18.  Jacob's  heart  went  out  to  Ra- 
chel. It  was  love,  doubtless,  at  first 
sight.  "  Isaac  loved  Rebekah  after 
she  was  sought  and  avou  as  a  bride 
for  him.  Jacob  loves  Rachel  before 
he  makes  a  proposal  of  marriage." — 
Murphy.  Jacob  Avas  worth  only  his 
labor.  Parents  often  received  valua- 
ble presents  for  their  daughters,  as  a 
wedding  gift.  Jacob  could  only  pay 
by  service.  The  daughter  was  not 
necessarily  sold  as  a  slave  ;  but  the 
parent  received  a  price  as  a  compen- 
sation for  her  rearing  and  training. 


(and  by  his  retinue,  doubtless,)  was 
her  near  relative  from  a  far  country ! 
What  a  joy  had  she  for  the  dear 
household !  Laban  was  overcome 
with  the  tidings.  His  running  to 
meet  him  with  embraces  and  kisses, 
and  his  taking  him  home,  is  all  purely 
natural  to  the  customs  of  the  country. 
^  All  these  things — that  had  just  now 
passed ;  not  yet  his  full  errand. 

14.  Laban  recognizes  the  kindred, 
in  strong  language,  to  make  Jacob 
feel  at  ease  in  his  house.  (Comp. 
ch.  2 :  23  and  Judges  9:2.)  ^  A 
month.  Heb.— ^  month  of  days. 
(Ch.  41:  1;  Numb.  11:  20.)  He 
remained  this  length  of  time  before 
any  fixed  arrangement  was  made  for 
wages. 

15.  Laban  proposes  a  fixed  con- 
tract. This  may  have  been  only  to 
protect  himself  against  any  undue 
expectations  of  Jacob.  He  will  pay 
him  hke  an  ordinary  servant.  Art 
thou  indeed  my  kinsman,  and  shouldest 
thou   serve   me  for  nought?      Or   it 


112 


GENESIS. 


[B.  C.  184&. 


20  And  Jacob  ^  served  seven  years  for  Rachel ;  and  they  seemed 
unto  him  hut  a  few  daj'S,  for  tlie  love  he  had  to  her. 

21  ^  And  Jacob  said  mito  Laban,  Give  me  my  wife  (for  my  days 
are  fulfilled)  that  I  may  '"  go  in  unto  her. 

22  And  Laban  gathered  together  all  the  men  of  the  place,  and 
"  made  a  feast. 

23  And  it  came  to  pass  in  the  evening,  that  he  took  Leah  his 
(laughter,  and  brought  her  to  him  ;  and  he  went  in  unto  her. 

24  And  Laban  gave  unto  his  daughter  Leah,  Zilpah  his  maid, 
■for  a  handmaid. 

25  And  it  came  to  pass,  that  in  the  morning,  behold,  it  luas 
Leah :  and  he  said  to  Laban,  What  is  this  thou  hast  done  unto 
me  ?  did  not  I  serve  with  thee  for  Eachel  ?  wherefore  then  hast 
thou  beguiled  me  ?  « 

26  And  Laban  said,  It  must  not  be  so  done  in  our  country,  to 
give  the  younger  before  the  first-born. 

1  ch.  30 :  26  ;  Ho3.  12 :  12.    m  Judg.  15: 1.    n  Judg.  14 :  10  ;  Jolin  2 :  1,  2. 


1 9.  This  preference  for  a  relative 
as  the  husband  of  his  daughter  Is 
natural  and  according  to  the  custom 
of  the  country  at  present.  The 
agreement  was  conchided,  and  Ja- 
cob was  to  remain  in  Laban's  service. 

20.  The  seven  years  passed  by 
fo  pleasantly  to  Jacob  that  the 
time  seemed  but  a  few  days.  A 
week  of  years  was  like  a  week  to 
liim.  Coleridge  says,  "  No  man 
could  be  a  bad.  man  who  loved  as 
Jacob  loved  Rachel."  Jacob's  pro- 
posal may  have  been  prompted 
somewhat  by  the  need  he  had  of  re- 
maining from  home  on  account  of  his 
relations  to  Esau.  By  a  later  law 
the  slave  became  free  in  the  seventh 
year.     (Exod.  21  :  2.) 

21.  22.  Jacob  now  demanded  his 
wife,  as  his  time  had  expired  that  he 
was  lo  serve  for  her.  Laban  made  a 
marriage  feast,  (of  seven  days,)  ac- 
<;ording  to  the  custom  in  such  cases. 
(John  2:1.)  Jacob,  having  no 
house,  but  being  in  the  family  of 
T^aban,  could  not  conduct  the  bride 
to  a  new  home  as  yet. 

23.  According  to  the  custom,  the 
bride  was  conducted  to  the  chamber 


of  the  husband  closely  veiled,  and  if 
it  was  at  evening,  as  in  this  case,  the 
deception  here  named  could  be  more 
easily  practised.  Thus  it  was  that 
Jacob  was  punished  for  the  decep- 
tion practised  upon  his  father  by  a 
like  imposition  upon  himself,  (vs. 
25.)  Thus  God  often  punishes  sin 
by  sin,  in  kind  if  not  in  measure. 
This  was  a  cruel  cheat  indeed  ! 

24.  This  was  an  Oriental  custom 
in  the  marriage  of  a  daughter,  if  the 
father  could  afford  it,  to  give  the 
bride  a  female  slave  to  be  her  confi- 
dential attendant.  (Ch.  24  :  59-61.) 
This  maid-servant  was  the  most  val- 
uable dowry. 

25.  In  the  morning  Jacob  discov- 
ered  the  fraud  practised  upon  him 
by  the   father — as   Isaac  his  father 
discovered   the   fraud    which   Jacob    j 
practised   upon   him — when    it   was     • 
too  late.     "  This  is  the  first  retribu- 
tion   Jacob  experiences  for  the  de- 
ceitful pra(;tices  of  his  former  days.'*    > 
He  is  not  backward  in  complaining .  \ 
of  the  deception.     He  can  now  feel    ^ 
how  keen  must  have  been  his  father's   - 
anguish  and  Esau's  under  his  over- 

I  reaching. 


B.  C.  1849.] 


CHAPTER  XXIX. 


119 


27  °  Fulfil  her  week,  and  we  will  give  thee  this  also  for  the  ser~. 
vice  which  thou  shalt  serve  with  me  yet  seven  other  years. 

28  And  Jacob  did  so,  and  fulfilled  her  week :  and  he  gave  him 
Rachel  his  daughter  to  wife  also. 

29  And  Laban  gave  to  E-achel  his  daughter,  Bilhah  his  hand* 
maid,  to  be  her  maid. 

30  And  he  went  in  also  unto  Eachel,  and  he  ^  loved  also  Ea/^.hel 
more  than  Leah,  and  served  with  him  "^  yet  seven  other  years. 

31  And  when  the  Lord  '  saw  that  Leah  was  hated,  he  ^  opened 
her  womb :  but  K-achel  luas  barren. 


o  Judg.  14 :  12.    p  ver.  20 ;  Deut.  21 :  15. 
1.    8ch.  30:1. 


q.  ch.  30 :  26,  and  31 :  41 ;  Hos.  12 :  12.    r  Ts.  127 : 


26.  Laban  answers  to  Jacob's  just 
demand  that  it  would  be  contrary  to 
the  established  usage  to  give  the 
younger  daughter  in  marriage  prior 
to  the  elder  one.  But  why,  then,  had 
he  promised  it,  and  never  revealed 
this  objection  till  the  time  has  come 
for  the  fulfilling  his  promise  ?  This 
custom  prevails  in  India. 

27.  Laban  now  proposes  to  Jacob 
to  give  to  him  Rachel  after  the  mar- 
riage feast  of  a  week  was  fulfilled. 
Some  suppose  that  this  refers  to  a 
second  marriage  feast  given  for  Ra- 
chel, and  that  Leah  was  not  put 
upon  Jacob  until  the  close  of  her 
marriage-week.  This  seems  to  be 
more  probably  the  case.  This  pro- 
posal was  a  shrewd  device  of  Laban 
to  bind  Jacob, to  him  for  a  longer 
period,  as  his  service  was  very  valu- 
able to  him.  Heh.^FuIJil  the  week 
of  this  one  and  I  will  give  to  thee  also 
this  one.  Kalisch  understands  that 
it  was  Leah's  week  that  was  to  be 
fulfilled,  and  that  then  'Rachel  was 
to  be  given  to  him  also.  So  Keil  and 
Delitzsch  :  "  Let  Leah's  marriage 
week  pass  over."  (See  Judg.  14  : 
12.)  A  week  is  the  time  of  the 
marriage  feast  among  the  Arabs. 

28.  Jacob  then  received  two  wives 
in  eight  days.  This  bigamy  of  Ja- 
cob must  not  be  judged  of  by  the 
Mosaic  law  directly,  which  prohibits 
marriage  with  two  sisters  at  the  same 
10* 


time,  (Lev.  18  :  18,)  nor  must  it  be 
set  down  as  incest,  since  there  was 
no  positive  law  on  the  subject  then. 
Only  that  "  in  the  beginning  it  was 
not  so."  The  original  institution  in 
Eden  was  plainly  of  one  man  and  one 
wife,  as  our  Lord  insists.  (Matt.  1 9  : 8.) 

29.  Bilhah,  a  maid-servant  of  La- 
ban, was  given  to  Rachel  for  a  maid. 
Rebekah  seems  to  have  had  several 
maids—"  damsels."     (Ch.  24  :  Gl.) 

30.  Jacob's  preference  for  Rachel 
above  Leah  is  here  stated,  as  it  had 
appeared  from  the  first.  How  Ja- 
cob could  so  tamely  have  assented  to 
the  arrangement  is  wonderful,  when 
he  had  already  a  legal  claim  for  Ra- 
chel. But,  by  this  stipulation,  he 
gets  her  at  once,  and,  though  he  has 
seven  years'  service  to  give  for  her, 
the  service  will  seem  only  as  so  many 
days,  now  that  she  is  his  beyond  any 
risk.  A  Greek  sage  wrote  over  his 
door,  "  Nothing  ugly  must  enter." 
But  the  Scripture  has  said,  Favor 
(gracefulness)  is  deceitful  and  beauty 
is  vain ;  but  a  woman  who  feareth 
the  Lord  she  shall  be  praised.  Leah 
should  not  be  rejected  for  her  lack  of 
beauty ;  but  beauty  gives  to  Rachel 
the  advantage,  if  other  quaUties  be 
the  same.  Gracefulness  of  person  and 
of  manner,  without  grace  in  the  heart 
and  life,  is  a  cheat.  Observe. — 
Long  service  is  made  short  by  love. 

31.  Was  hated.    That  is,  compara- 


114 


GENESIS. 


[B.  C.  1842. 


32  And  Leali  conceived,  and  bare  a  son,  and  she  called  his  name 
Reuben  :  for  she  said,  Surely  the  Lord  hath  *  looked  upon  my  af- 
fliction :  therefore  my  husband  will  love  me. 

33  And  she  conceived  again,  and  bare  a  son ;  and  said,  Be- 
cause the  Lord  hath  heard  that  I  ivas  hated,  he  hath  therefore 
given  me  this  so7i  also  :  and  she  called  his  name  Simeon. 

34  And  she  conceived  again,  and  bare  a  son ;  and  said,  l!»[ow 
this  time  will  my  husband  be  joined  unto  me,  because  I  have  borne 
him  three  sons :  therefore  was  his  name  called  Levi. 

35  And  she  conceived  again,  and  bare  a  son  ;  and  she  said,  Now 
will  I  praise  the  Lord  :  therefore  she  called  his  name  "  Judah,  and 
left  bearing. 

CHAPTER    XXX. 


ND  when  Rachel  saw  that  ^  she  bare  Jacob  no  children,  Rachel 
sister;  and  said  unto  Jacob,  Give  me  children, 


xi.  ^  envied  her 
*'  or  else  I  die. 


t  Exod.  3 :  7,  and  4 :  31  ;  Deut.  26  :  7  ;  Ps.  25 :  18,  and  106  :  44. 
b  ch.  37:  11.    c  Job  5  :  2. 


u  Matt.  1:2.    a  ch.  29  :  31. 


tively.  She  was  less  loved  than  Ra- 
chel, who  was  preferred  to  her.  So 
God  says,  "  I  have  loved  Jacob  and 
hated  Esau."  (Mai.  1  :  2,  3.)  The 
Lord  Jehovah  measures  out  the 
compensations  of  life.  Leah  was  also 
loved,  but  not  so  much  as  Rachel. 

32.  Reuben.  This  name  means, 
See !  a  son.  The  fond  mother  set 
her  hope  upon  this  event  to  balance 
the  domestic  relations  and  to  give  her 
favor  in  the  eyes  of  her  husband. 
Leah  had  the  grace  to  acknowledge 
God's  hand  in  her  mercies. 

33.  Simeon.  The  depth  of  her 
affliction  is  expressed  in  this  name, 
which  means  heaiinr/,  and  implies 
her  earnest  entreaty  i'or  this  blessing, 
as  a  domestic  bond  and  conjuijal  tie. 

34.  Levi.  This  name  means  at- 
tachment, joined,  and  implies  that 
the  breach  would  be  healed  and  the 
disunited  husband  and  wife  Avould 
be  bound  together  by  this  threefold 
cord  of  attachment. 

35.  NoAv  her  grief  was  turned  to 
praise.    Judak  means  praise^  a  sort 


of  hallelujah,  at  his  birth.  Her  no- 
ble nature  was  evinced  in  all  this 
devout  feeling,  bearing  patiently  her 
loads,  and  hoping  in  God  under 
affliction.  What  was  personal  beauty 
as  a  charm  in  comparison  of  such  a 
character  V  The  sense  of  some  of 
these  names  was  wonderfully  changed 
in  the  after  history.  Judah  may 
well  be  the  occasion  of  praise ;  for 
he  becomes  "  the  ancestor  of  the 
promised  seed.  It  is  remarkable  that 
the  wife  of  priority,  but  not  of  pref- 
erence, is  the  mother  of  the  seed  in 
whom  all  nations  are  to  be  blessed. 
Levi,  the  reconciler,  is  the  father 
of  the  priestly  tribe.  Simeon  is  at- 
tached to  Judah.  Reuben  retires 
into  the  background." — Murphy. 

CHAPTER  XXX. 

§  53.     Jacob's     Increase     and 
Prosperity. 

Besides  the  first  four  sons  by  Leah, 
Jacob  has  also  two  sons  by  Leah's 


B.  C.  1846.J 


CHAPTER  XXX. 


115 


2  And  Jacob's  anger  was  kindled  against  Bacliel ;  and  he  said, 
^  Am  I  in  God's  stead,  who  hath  withheld  from  thee  the  fruit  of 
the  womh  ? 

3  And  she  said.  Behold  ^  my  maid  Bilhah,  go  in  nnto  her ; 
^and  she  shall  hear  upon  my  knees,  °  that  I  may  also  have  children 
by  her. 

4  And  she  gave  him  Bilhah  her  handmaid  ^  to  wife  :  and  Jacob 
went  in  unto  her. 

5  And  Bilhah  conceived,  and  bare  Jacob  a  son. 

6  AndEachel  said,  God  hath  'judged  me,  and  hath  also  heard  my 
voice,  and  hath  given  me  a  son  :  therefore  called  she  his  name  Dan. 

7  And  Bilhah,  Eachel's  maid,  conceived  again,  and  bare  Jacob 
a  second  son. 


d  ch. 16:2;  1  Sam.  1:5.     ech.l6:2.     fch.  50: 23;  Job  3:12.     gch.l6:2.     hcli.l6:3, 
and  35  :  22.    i  Ps.  35 :  24,  and  43 :  1 ;  Lam.  3 :  59. 


maid,  and  two  sons  by  Rachel's  maid, 
and  also  three  children  by  Leah,  and 
one  son  (Joseph)  by  Eachel.  He 
then  proposes  to  return  to  Canaan. 
But  Laban  again  retahis  him  upon 
terms  which  by  a  skilful  management 
yield  him  a  large  return. 

1.  Rachel  also  has  her  troubles, 
and  finds  herself,  with  all  her  beauty, 
at  disadvantage.  This  leads  to  an 
envying  of  Leah.  She  would  have 
exchanged  places  with  her,  it  may 
be.  She  burst  into  a  fit  of  impa- 
tience, which  provoked  anger  in  Ja- 
cob. The  maternal  relation  is  count- 
ed a  great  glory  in  Oriental  coun- 
tries, and  a  childless  marriage  is  re- 
garded as  a  shame  and  calamity. 
Kachel  reproaches  her  husband  and 
says  to  him,  Gice  me  cJiildre?!,  and  if 
not^  1  die,  shall  be  regarded  as  dead, 
(ch.  20 :  3,)  or  die  of  mortification. 
The  hope  of  Hebrew  mothers  was  that 
they  might  give  birth  to  the  prom- 
ised Seed.  How  ditferent  is  Rachel's 
conduct  from  Rebekah's  in  like  cir- 
cumstances, (ch.  25 :  22,)  and  from 
Hannah's,  (1  Sam.  1  :  11.) 

2.  Jacob  being  angry  replied  to 
her,  "  Whether  instead  of  God  am  I  ? 
Who  hath  icithheld  from  thee  the  fruit 
of  the  icomb?  (See  ch.  50:  19.) 
Could  Jacob    give   what    God    had 


pleased  to  withhold  ?  Instead  of 
complaining  to  him,  she  ought  to  have 
inquired  of  God.  Litde  did  she  know 
that  she  should  die  in  giving  birth  to 
a  child.      (Ch.  37:  16-19.) 

Though  this  is  recorded  after  the 
record  of  Leah's  fourth  sou,  yet 
Rachel  had  probably  discovered  her 
own  case,  and  given  her  maid  to  Ja- 
cob before  this.  Dan  may  have  been 
before  Judah,  and  also  Naphtali  not 
long  after  him. — (See  Keil  and  De- 
lilzsch.) 

3.  Rachel's  plan  was  not  an  un- 
common one  at  the  East.  This  was 
Sarah's  course,  (ch.  16:2.)  In  such 
cases  it  was  regarded  as  substitution- 
ary for  the  mother,  and  was  called 
bearing  upon  the  mother's  knees,  she 
thus  promising  to  recognize  the  ofi*- 
spring  as  her  own. 

4,  5.  Hence,  by  this  arrangement 
Bilhah  is  called  his  wife.  There  was 
no  positive  law  against  this,  though 
it  was  impliedly  against  nature  and 
Scripture.  Such  children  were  some- 
times treated  as  on  a  level  with  the 
legal  children,  or  as,  in  case  of  Ish- 
mael,  they  were  held  as  inferior  and 
dependent  on  the  parent's  pleasure, 
to  send  away  if  he  chose.    (Ch.  21:10.) 

6,7.  Judged  me.  She  here  con- 
fessed   God's    righteous   dealing    in 


116 


ge:xesis. 


[B.  C.  1845 


8  And  Eacliel  said,  with  great  Avrestlings  have  I  wrestled  with  my 
sister,  and  I  have  prevailed :  and  she  called  his  name  ^  ISTaphtali. 

9  When  Leah  saw  that  she  had  left  bearing,  she  took  Zilpah, 
her  maid,  and  ^  gave  her  Jacob  to  wife. 

10  And  Zilpah,  Leah's  maid,  bare  Jacob  a  son. 

11  And  Leah  said,  A  troop  cometh,  and  she  called  his  name  Gad. 

12  And  Zilpah,  Leah's  maid,  bare  Jacob  a  second  son. 

13  And  Leah  said,  Happy  am  I,  for  the  daughters  °^  will  call 
me  blessed  :  and  she  called  his  name  Asher. 

14  IF  And  Beuben  went  in  the  days  of  wheat-harvest,  and  found 
mandrakes  in  the  field,  and  brought  them  unto  his  mother  Leah. 
Then  Eachel  said  to  Leah,  "^  Give  me,  I  pray  thee,  of  thy  son's 
mandrakes. 

15  And  she  said  unto  her,  °  Is  it  a,  small  matter  that  thou  hast 
taken  my  husband  ?  and  wouldest  thou  take  away  my  son's  man- 
drakes also  ?  And  Hachel  said.  Therefore  he  shall  lie  with  thee  to- 
night for  thy  son's  mandrakes. 

16  And  Jacob  came  out  of  the  field  in  the  evening,  and  Leah 
went  out  to  meet  him,  and  said.  Thou  must  come  in  unto  me  ;  for 
surely  I  have  hired  thee  with  my  son's  mandrakes.  And  he  lay 
witli  her  that  night. 

k  Matt.  4 :  13.    1  ver.  4.    m  Prov.  31 :  28 ;  Luke  1 :  48.    n  ch.  25  :  30.    o  Num.  16 :  9, 13. 

withholding   hitherto,    and   his   gra- 
cious judgment  in  now  granting  what 


yhe  besought.  Dan  means  judge  or 
judging.  Jacob  and  Rachel  use  in 
This  passage  the  common  noun  "  God," 
— the  Everlasting  and  therefore  the 
AJmighty, — who  rules  in  the  physical 
I'ciations  of  things  :  a  name  suitable 
to  the  occasion. 

8.  Wrestlings.  Heb. — Struggles 
of  God  have  1  struggled  with  my  sis- 
ter, that  is,  mighty  struggles.  She  re- 
garded the  withholding  of  children 
as  evidence  of  her  lacking  God's  fa- 
vor ;  and  she  had  been  led  to  wrest- 
lings of  prayer  to  God  for  the  bless- 
ing, as  between  herself  and  her  sister, 
and  s\iQ\\2iOi  prevailed.  She  now  re- 
jiurded  the  conflict  as  decided  to 
iier  advantage.  So  Heng.  Bel.  etc. 
^\  Naphtali — my  conjiict.  Rachel 
v[)eaks  of  Elohim  only.  Leah  refers 
her  four  sons  to  the  gift  of  JeAom/i, 
the  God  of  redemption,  and  thus 
bliows  her  recognition  of  the  cove- 


nant blessing.  Leah  was  shown  to 
be  the  wife  of  God's  appointment,  as 
"  the  tribe-mother  of  the  greater  part 
of  the  covenant  nation." 

9,  10.  Leah  now  resorted  to  the 
same  expedient  as  Rachel  had  used 
for  further  enlarging  her  household.  It 
was  probably  atler  a  year's  interval. 

11.  ^4  troop.  Gerlach  reads,  With 
good  .fortune.  Kalisch — In  felicity. 
So  most  of  the  early  versions.  So 
the  Greek  and  Vulg.  Jacob  inter- 
prets the  name  (ch.  49:  19,)  as  a 
troop — or  victory  cometh.  "  She  too 
claims  a  victory." — Murphy. 

13.  Happy  am  I.  Heb. — In  my 
happiness,  for  the  daughters  will  call 
me  blessed  who  am  so  rich  in  sons. 
^  Asher,  which  means  happy  or 
blessed. 

14.  Mandrakes — love-apples.  These 
were  known  to  possess  an  exciting 
quality.  Rachel  is  intent  on  apply- 
ing the  expedients  in  which  she  was 
so  fruitful,  rather  than  patiently  wait* 


B.  C.  1842.] 


CHAPTER  XXX. 


117 


17  And  God  hearkened  unto  Leah,  and  she  conceived,  and  hare 
Jacob  the  fifth  son. 

18  And  Leah  said,  God  hath  given  me  my  hire,  because  I  have 
given  my  maiden  to  my  husband :  and  she  called  his  name  Issa- 
char. 

19  And  Leah  conceived  again,  and  bare  Jacob  the  sixth  son. 

20  And  Leah  said,  God  hath  endued  me  with  a  good  dowry ; 
now  will  my  husband  dwell  with  me,  because  I  have  borne  him 
six  sons :  and  she  called  his  name  p  Zebulun. 

21  And  afterwards  she  bare  a  daughter,  and  called  her  name  Di- 
nah. 

22  ^  And  God  ^  remembered  JRachel,  and  God  hearkened  to 
her,  and  ^  opened  her  womb. 

23  And  she  conceived,  and  bare  a  son ;  and  said,  God  hath  taken 
away  ^  my  reproach  : 

24  And  she  called  his  -  name  Joseph  ;  and  said,  *  The  Lord 
shall  add  to  me  another  son. 

20  1[  And  it  came  to  pass,  when  Eacliel  had  borne  Joseph,  that 
Jacob  said  unto  Laban,  "  Send  me  awa^,  that  I  may  go  unto 
""'  mine  own  place,  and  to  my  coimtry. 


p  Matt.  4:13.     q  ch.  8  :  1  ;  1  Sain.  1 :  19.     rch.  29:31.     slSam.  1: 
1 :  25.     t  ch.  85  :  17.     u  ch.  24 :  54,  56.    v  ch.  18  :  33,  and  31 :  55. 


Isai.  4:1;  Luke 


ing  upon  God.  Leah  was  willing  to 
let  go  the  mere  carnal  means  which 
Avould  take  the  matter  out  of  God's 
hand,  and  she  would  pray  and  trust 
in  Him.     (See  Sol.  Song  7:  13.) 

17,  18.  Hearkened,  implying  that 
Leah  yjrayed,  and  she  has  again  the 
advantage  of  Rachel  with  all  her 
expedients.  ^  My  hire.  That  for 
which  she  hired  her  husband  with 
the  mandrakes.  She  recognized  God 
as  giving  to  her  that  for  which  she 
had  parted  with  the  mandrakes,  and 
for  which  she  had  given  her  maid  to 
her  husband.  Not  as  a  reward  for 
giving  her  maid,  but  God  had  re- 
■wai'ded  her  with  the  offspring,  to 
procure  which  she  had  given  her 
maid.  ^  Issachar.  It  is  a  reward. 
Heb. — Yesh  (yes)  sakar. 

20.  God  hath  endowed.  Heb. — 
Hath  presented  me  with  a  goodly  pres- 
ent. Six  sons  constituted  a  strong 
ground  of  hope  in  her  husband's  fast 
affection,  and  she  embodied  the  hope 


in  this  son's   name.     ^  Zebulun — a 
dwelling. 

21.  Dinah,  meaiung Judgynent,  from 
the  same  root  as  Da7i.  This  is  the 
only  daughter  of  Jacob  mentioned, 
and  that  on  account  of  her  connec- 
tion with  the  history  of  Jacob.  (Ch. 
34.) 

22,  23.  Rememhered,  with  favor  af- 
ter having  tried  her  with  His  disci- 
plinary dealing.  ^  My  reproach, 
(See  Luke  1  :  25  ;  1  Sam.  1 :  6.) 

24.  Joseph.  Heb. — He  will  add, 
or  may  He  add.  She  now  uses  the 
redemptive  name  of  God.  Benja- 
min was  added  afterwards.  The 
birth  of  Joseph  was  after  the  four- 
teen years  were  ended. 

25.  Jacob  now  proposed  to  return 
to  his  home,  having  filled  out  the 
second  period  of  seven  years.  He 
has  now  reached  fourscore  and  ten 
years  of  age,  and  as  the  birthright 
son  he  must  have  a  heart  for  the 
land  of  promise  which  was  guaran- 


118 


GENESIS. 


[B.  C.  1842-. 


26  Give  me  my  wives  and  my  children,  ^  for  whom  I  liave 
served  thee,  and  let  me  go :  for  thou  knowest  my  service  which  I 
nave  done  thee. 

27  And  Laban  said  unto  him,  I  pray  thee,  if  I  have  found  fa- 
vor in  thine  eyes,  ^  tarry ;  for  I  have  learned  by  experience  that 
the  Lord  hath  blessed  me  ^  for  thy  sake. 

28  And  he  said,  ^  appoint  me  thy  w^ages,  and  I  will  give  it. 

29  And  he  said  unto  him,  "^  Thou  knovv^est  how  I  have  served 
thee,  and  how  thy  cattle   was  with  me. 

30  For  it  was  little  which  thou  hadst  before  I  cavie,  and  it  is 
noiv  increased  unto  a  multitude  ;  and  the  Lord  hath  blessed  thee 
since  m}-  coming :  and  now,  when  shall  I  ^  provide  for  mine  own 
house  also  ? 

31  And  he  said.  What  shall  I  give  thee  ?  And  Jacob  said, 
Thou  shalt  not  give  me  any  thing.  If  thou  Avilt  do  this  thing  for 
me,  I  will  again  feed  aiid  keep  thy  flock : 


X  ch.  29  :  20,  30.    y  ch.  39  :  3,  5.     z  ch.  26  :  24. 
24  :  45  ;  Tit.  2  :  10.     c  1  Tim.  5 :  8. 


a  ch.  29  :  15.    b  ch.  31 :  6, 


40  ;  "Watt. 


teed  to  him  and  to  liis  seed.  Besides 
he  longs  to  see  his  parents  again, 
and  he  has  been  detained  in  Meso- 
potoniia  so  much  longer  than  lie  had 
planned,  no  wonder  that  he  seeks 
now  to  return  to  Canaan  and  pro- 
vide for  his  own  family.  See  Heb. 
13 :  14,  where  his  faith  in  this  is  rec- 
ognized and  recorded.  ^  Send  me 
away.  Give  me  the  facihties  for  the 
journey. 

2().  Jacob  claims  now  his  right  ac- 
cording to  the  contract  which  he 
had  faithfully  fulfilled. 

27.  Laban  m-ges  him  to  remain  in 
his  service,  because  he  had  noticed 
liow  Jacob  was  the  object  of  Divine 
favor,  and  valuable  to  him  for  his 
experience  and  fidelity.  ^  Learned. 
This  verb,  taken  from  the  noun  which 
means  a  serpent,  denotes  a  shrewd 
and  searching  observation.  This  is  a 
high  compliment  to  Jacob.  Men  of 
tlie  world  often  see  that  the  good 
and  pious  are  a  benefit  to  them,  and 
they  prefer  such  for  servants  and 
employees.  They  often  receive  tem- 
poral benefits  of  such  pious  associa- 
tions and  relationships  in  life. 


28.  Laban  will  now  engage  Jjjob 
on  his  own  terms,  or  so  at  leaf ,.  he 
proposes,  and  will  draw  him  Int  ne- 
gotiation. ^  Appoint.  Heb.-  i^e- 
7Wte  or  mark  down  thy  hire  upon  me. 

29,  30.  Jacob  thliiks  it  only  fair 
and  just  to  remind  Laban  of  the  sub- 
stantial benefit  which  he  has  derived 
from  his  services  already,  as  his  flocks 
and  herds  Avould  show,  and  he  makes 
this  a  reason  for  his  now  being  re- 
leased, as  Laban  made  it  a  reason 
for  his  being  retained.  Especially 
he  claims  to  look  after  his  own 
household  interests  now,  after  bring- 
ing so  much  wealth  to  Laban.  ^  In- 
creased. Htih.  Broken  forth.  ''^  Since 
my  coming.  Heb. —  To  my  foot — in 
my  path,  or  for  my  service — under 
my  management. 

31.  Laban  again  asks  only  for  Ja- 
cob's terms — to  have  him  name  a 
price  for  his  services.  Jacob  names 
the  condition  on  which  he  would 
agree  to  remain. 

32.  Jacob's  proposition  is  distinctly 
made.  /  will  pass  through  all  thy 
flocks  to-day  to  remove  from  thence 
every  speckled  and  spotted  sheep,  and 


B.  C.  1842.] 


CHAPTER  XXX. 


119 


32  I  will  pass  throiigli  all  thy  flock  to-day,  removing  from 
thence  all  the  speckled  and  spotted  cattle,  and  all  the  brown  cattle 
among  the  sheep,  and  the  spotted  and  speckled  among  the  g(Jats  : 
and  ^  of  such  shall  be  my  hire. 

33  So  shall  my  ®  righteousness  answer  for  me  in  time  to  come, 
when  it  shall  come  for  my  hire  before  thy  face  :  every  one  that  is 
not  speckled  and  spotted  among  the  goats,  and  brown  among  the 
sheep,  that  shall  be  counted  stolen  with  me. 

34  And  Laban  said,  Behold,  I  would  it  might  be  according  to 
thy  word. 

35  And  he  removed  that  day  the  he-goats  that  were  ring- 
streaked  and  spotted,  and  all  the  she-goats  that  were  speckled  and 
spotted,  and  every  one  that  had  some  white  in  it,  and  ail  the  brown 
among  the  sheep,  and  gave  theni  into  the  hands  of  his  sons. 

36  And  he  set  three  da^'^s' journey  betwixt  himself  and  Jacob: 
and  Jacob  fed  the  rest  of  Laban's  flocks. 

37  And  ^  Jacob  took  him  rods  of  green  poplar,  and  of  the  hazel 

d  ch.  21 :  8.    e  Ps.  37  :  6.    f  ch.  31 ;  9-12. 


every  brown  sheep  among  the  lambs 
and  the  spotted  and  specJded  among 
the  goats,  and  it  shall  be  my  hire.  This 
would  fairly  imply  that  the  spotted 
ones,  thus  separated,  should  be  Ja- 
cob's wages.  Nothing  was  said  about 
the  future,  though  it  was  meant  by 
Jacob  and  understood  "by  Laban,  as 
would  seem,  and  would  be  included  in 
the  contract.  Laban  undertook  the 
separation  himself  to  make  more  sure, 
and  then  gave  those  which  were  set 
apart  as  Jacob's  wages  to  his  own 
sons  to  tend,  since  it  was  Jacob's 
duty  to  take  care  of  Laban's  flock,  and 
so  as  to  prevent  any  copulation  be- 
tween the  animals  of  the  two  flocks. 
— Keil  and  Delitzsch.  It  is  more 
commonly  understood,  (as  Murphy,') 
that  Jacob  was  not  to  have  the  spot- 
ted sheep  already  in  the  flock,  but 
that  they  were  first  to  be  removed, 
and  he  was  to  start  with  nothing, 
and  have  only  such  as  should  be 
thereafter  brought  forth  of  that  spot- 
ted kind.  Jacob  was  willing  to'  trust 
to  Providence,  with  an  artful  use  of  the 
means  which  his  experience  furnished 
him.     And   the  bargain  Avould  nat- 


urally seem  to  Laban  to  be  largely 
in  his  own  favor,  and  the  chances 
would  be  also  on  his  side,  as  the 
sheep  were  most  commonly  white 
and  the  goats  brown  or  black  in  that 
country.  Laban,  therefore,  readily 
agrees. 

33.  My  righteousness.  That  is, 
my  honesty  will  be  vindicated,  as  the 
color  will  show  for  itself,  and  there 
can  be  no  suspicion  of  fraud,  Avhen 
the  time  shall  come  for  settlement. 
This  implies  that  there  was  to  be  a 
time  of  separation  and  settlement, 
and  at  such  time  he  would  retain 
only  such  as  should  be  spotted,  and 
any  others  should  be  counted  as  not 
his  property  of  right,  but  as  stolen 
property.  ^  In  time  to  come.  Heb, 
— In  day  to-morrow — in  future  time. 

34-36.  Laban  assents  to  this  pro- 
posal. The  separation  was  immedi- 
ately made. 

37-39.  Jacob  now  practises  a  skil- 
ful expedient  for  securing  a  large 
share  of  the  product  of  the  flocks. 
This  was  not  in  the  contract ;  yet  he 
deemed  it  only  a  fair  advantage  of 
his  superior  experience  and  tact  in 


120 


(GENESIS. 


TB.  C.  1842. 


and  chestnut  tree ;  and  pilled  white  streaks  in  them,  and  made  the 
white  appear  which  ivas  in  the  rods. 

B8  And  he  set  the  rods  which  he  had  pilled  before  the  flocks  in 
the  gutters,  in  the  watering-troughs  when  the  fiocks  came  to 
drink ;  that  they  should  conceive  when  they  came  to  drink. 

39  And  the  flocks  conceived  before  the  rods,  and  brought  forth 
cattle  ring-streaked,  speckled,  and  spotted. 

40  And  Jacob  did  separate  the  lambs,  and  set  the  faces  of  the 
flocks  toward  the  ring-streaked,  and  all  the  brown  in  the  flock  of 
Laban  :  and  he  put  his  own  flocks  by  themselves,  and  put  them 
not  unto  Laban's  cattle. 

41  And  it  came  to  pass  whensoever  the  stronger  cattle  did  con- 
ceive, that  Jacob  laid  the  rods  before  the  eyes  of  the  cattle  in  the 
gutters,  that  they  might  conceive  among  the  rods. 

42  But  when  the  cattle  were  feeble,  he  put  them  not  in  :  so  the 
feebler  were  Laban' s,  and  the  stronger  Jacob's. 


the  raising  of  sheep.  As  an  offset  to 
the  p;reat  disadvantage  with  which 
he  started,  he  made  use  of  this  cun- 
ning method  to  get  his  fair  share. 
Heb. — He  pealed  the  white  hare  in  the 
rods.  He  pilled  or  pealed  off  the 
bark  of  twigs  of  different  trees,  which 
were  very  white  under  the  bark,  so 
that  they  would  be  speckled  and 
ring-streaked ;  and,  having  noticed 
that  the  young  brought  forth  would 
be  determined  in  color  by  such  colors 
as  were  set  before  the  eyes  of  the 
dams  when  they  conceived,  he 
adopted  this  plan  of  placing  the 
speckled  rods  before  them  in  the  wa- 
tering troughs.  The  plan  was  suc- 
cessful. Providence  was  on  the  side 
of  Jacob  in  this  matter,  and  he  at- 
tributes the  success  of  his  plan  to 
God.  ^  (Ch.  31:  11,  12.)  Yet  the 
bargain  was  not  made  by  Laban, 
with  any  such  understanding  that 
secret  and  extra  means  would  be 
resorted  to.  Here  is  Jacob's  craft 
and  cunning,  which  cannot  be  justi- 
fied in  itself,  or  as  a  pattern  and  rule 
of  action.  Some  have  held  that 
there  was  a  miraculous  interposition 
in  Jacob's  favor,  as  intimated  ch.  3 1 : 
5-13.  As  regards  the  morality, 
however,  Jacob  seems  to  have  bar- 


gained with  his  secret  scheme  in 
view,  and  consulted  only  his  own 
interest  and  avarice,  the  effect  of 
which  was  to  secure  to  himself  a 
large  portion  of  the  flocks.  Laban, 
discovering  this,  regarded  himself  as 
released  from  the  compact,  and 
changed  the  terms  time  after  time. 
This  loss  to  Laban  was  only  a  prov- 
idential punishment  for  his  exaction 
of  Jacob's  service  those  fourteen 
years.  But  Jacob  was  .guilty  in  re- 
lying more  upon  craft  than  upon  the 
covenant  of  God. 

40.  This  further  scheme  was  to 
the  same  effect ;  so  that  the  white 
sheep  might  have  the  speckled  and 
brown  ones  constantly  in  view,  and 
the  product  of  the  fold  might  be  de- 
termined thereby,  so  as  to  give  him 
constantly  new  additions  of  the  spot- 
ted ones.  ^  Put  them  not.  He  kept 
these  speckled  flocks  apart  so  as  to 
get  more  of  the  same  sort.  Kalisch 
translates  thus :  "  And  he  set  the 
faces  of  (Laban's)  flocks  toward  (his 
own)  ring-streaked,  and  all  (his) 
dark  (he  set)  to  the  flocks  of  Laban; 
and  he  i)ut  his  own  flocks  by  them- 
selves, and  did  not  put  them  to  La- 
ban's  cattle." 

41,  42.     He  managed  also  to  get 


B.  C.  1836.] 


CHAPTER  XXXI. 


121 


43  And  the  man  "  increased  exceedingly,  and  ^  had  much  cattle, 
and  maid-servants,  and  men-servants,  and  camels,  and  asses. 

CHAPTER  XXXI. 

AND  he  heard  the  words  of  Lahan's  sons,  saying,  Jacob  hath 
taken  away  all  that  ivas  our  father's ;  and  of  that  which  was 
our  father's  hath  he  gotten  all  this  ^  glory. 

2  And  Jacob  beheld  ^  the  countenance  of  Laban,  and  behold,  it 
was  not  ^  toward  him  as  before. 

3  And  the  Lord  said  unto  Jacob,  '^Return  unto  the  land  of  tljy 
fathers,  and  to  thy  kindred :  and  I  will  be  with  thee. 

4  And  Jacob  sent  and  called  Eachel  and  Leah  to  the  field  unto 
his  flock, 

5  And  said  unto  them,  ^  I  see  your  father's  countenance,  that  it 
is  not  toward  me  as  before :  but  the  God  of  my  father  ^hath  been 
with  me. 

gver.  30.    h  ch.  13:  2,  and  24:  35,  and  23 :  13,  14.    a  Ps.  49 :  16.    bch.  4;5.    cDeut.  28: 
64.    d  ch.  28  :  15,  20,  21,  and  32 :  9.    e  ver.  2.   f  ver.  3. 


the  stronger  ones  for  himself  and  the 
feebler  ones  for  Laban ;  so  as  in 
every  way  to  take  all  possible  ad- 
vantage, without  absolutely  grasping 
the  whole,  and  exciting  the  sus- 
picion of  Laban.  The  trouble  is 
yet  to  come  upon  Jacob.  ^  In- 
creased. Heb. — Brake  forth  exceed- 
ingly. On  all  sides  his  prosperity 
was  enlarged. 


§54. 


CHAPTER  XXXI. 

Jacob's   Return    to    Ca- 
naan. 


An  occasion  had  now  come  for 
Jacob's  departure. 

1.  He  heard.  How  often  what  a 
man  hears  said  of  him  determines  his 
course  in  life  1  This  was  probably  a 
report  to  him  of  what  his  cousins  had 
said,  as  they  Avere  three  days'  jour- 
ney distant.  They  were  dissatisfied 
with  Jacob's  large  share  of  the  flocks, 
and  no  wonder.  He  had  gotten  so 
much  of  their  father's  property,  and 
11 


all  with  nothing  of  his  own  to  start 
with,  that  they  are  incensed,  and  in- 
timate that  there  must  be  the  over- 
reaching of  Jacob  in  it  all. 

2.  Laban  was  also  plainly  dis- 
pleased with  Jacob.  His  counte- 
nance (lit.)  li'as  not  toivai'ds  him  as 
yesterday  (and)  the  day  before. 

3,  4.  The  Lord.  Jehovah  gave 
him,  now,  express  direction  to  go  to 
his  paternal  home.  He  called  his 
wives,  the  daughters  of  Laban,  and 
explained  to  them  the  whole  case, 
and  appeals  to  their  knowledge  of 
the  facts,  and  declares  the  favor  of 
God  towards  him.  Observe. — (1.) 
The  case  is  clear  for  hij  return  when 
God  so  commands.  (2.)  He  shows 
himself  to  be  a  kind  and  faithful 
husband. 

5.  The  manifest  alienation  of  La- 
ban from  him,  added  to  the  bitter 
reproaches  of  Laban's  sons,  are  now 
mentioned  to  Rachel  and  Leah  to 
justify  the  departure  for  Canaan. 
Jacob  looks  to  the  Divine  covenant, 
and  regards  his  prosperity  in   sucb 


122 


GENESIS. 


[B.  C.  1836. 


6  And  ^  ye  know  that  witli  all  my  power  I  have  served  your 
father. 

7  And  your  father  hath  deceived  me,  and  ''  changed  my  wages 
'  ten  times :  hut  God  ^  suffered  him  not  to  hurt  me. 

8  If  he  said  thus,  ^  The  speckled  shall  he  thy  wages ;  then  all 
the  cattle  hare  speclded;  and  if  he  said  thus,  The  ring-streaked 
shall  be  thy  hire  ;  then  bare  all  the  cattle  ring-streaked. 

9  Tims  God  hath  "^  taken  away  the  cattle  of  your  father,  and 
given  them  to  me. 

10  And  it  came  to  pass  at  the  time  that  the  cattle  conceived,  that  I 
lifted  up  mine  eyes,  and  saw  in  a  dream,  and  behold,  the  rams 
which  leaped  upon  the  cattle  wei^e  ring-streaked,  speckled,  and 
grizzled. 

g  ver  33,  39,  40,  41 ;  ch.  30 :  29.  h  ver.  41.  i  Num.  14 :  22  ;  Neh.  4 :  12 :  Job  19 :  3  ;  Zech. 
8 :  23.  k  ch.  20  :  6 ;  Ps.  105 :  14.  1  ch.  30 :  32.  m  ver.  1, 16. 


adverse  circumstances  as  the  mark 
of  Divine  favor.  He  says  nothing 
of  his  own  cunning,  of  which  he 
may  well  be  ashamed. 

6.  He  appeals  to  his  wives  in  re- 
gard to  his  fidelity  in  serving  Laban. 
^  With  all  my  power.  That  is,  of 
course,  within  the  terms  of  the  con- 
tract. The  last  arrangement  with 
Laban  had  allowed  him,  iluring  the 
latter  six  years,  some  opportunity  of 
providing  for  himself. 

7.  He  complains  of  Laban's  de- 
ceiving him,  yet  he  was  himself 
guilty  of  practising  deceit  upon  La- 
ban. Observe. — How  often  men 
reprove  in  others  the  very  wrong  of 
which  they  are  guilty  themselves. 
Often,  God  punishes  sin  in  kind,  al- 
lowing the  deceiver  to  be  deceived, 
etc.  *|f  Ten  times.  This  is  probably 
to  be  understood  as  a  round  number, 
meaning  any  number  of  times — as 
often  as  he  could.  The  changes  are 
not  mentioned,  but  consisted  proba- 
bly in  the '  color  from  speckled  to 
ring-streaked  and  ao;ain  to  grizzled. 
(Vs.  8  ;  ch.  30  :  28-39.)  ^  God  suf- 
fered Mm  not.  Jacob  must  confess 
that  Laban  would  have  gotten  the 
better  of  him  but  for  God's  covenant 
help.  Observe. — He  puts  the  best 
face  on  his  matters  in  this  statement 


to  his  wives,  and  hence  says  nothing 
of  his  own  artifice. 

'  8,  9.  How  this  came  to  pass,  he 
[  here  narrates  with  great  simplicity, 
— that  whatevtir  change  Laban  made 
to  take  advantage  of  him.  God  inter- 
.  fered  accordingly  in  the  result  for 
i  Jacob's  benefit.  Hence  it  was  God 
■  who  took  the  cattle  from  Laban,  and 
;  gave  them  to  him. 

10.  Jacob  was  confirmed  In  this 
view  by  what  appeared  to  him  in  a 
dream,  after  he  had  made  the 'bar- 
gain with  Laban,  and  at  the  critical 
time  when  the  result  was  pending. 
This  dream  was  intended  to  assure 
Jacob  of  the  Divine  power  and  grace 
on  his  behalf;  and  the  effect  of  it 
should  have  been  to  make  him  trust 
in  the  God  of  the  covenant.  But, 
instead  of  this,  he  resorted  to  his 
cunning  and  craft,  probably  beyond 
the  legitimate  use  of  the  means.  So 
it  had  been  in  getting  by  deceit  the 
birthright,  after  God  signified  that  it 
should  be  his.  Observe. — How 
much  policy  and  scheming  to  carry 
out  Important  ends  would  be  spared, 
If  there  were  a  proper  reliance  upon 
God.  God  did  not  authorize  any  of 
Jacob's  strategy  to  do  the  work  which 
God  had  promised  to  do,  and  He  did 
not  need  the  aid  of  Jacob's  craft. 


B.  C.  1836.] 


CHAPTER    XXXI. 


123 


11  And  "  the  angel  of  God  spake  unto  me  in  a  dream,  saying, 
Jacob  :  And  I  said,  Here  am  I. 

12  And  he  said,  Lift  up  now  thine  eyes  and  see,  all  the  rams 
which  leap  upon  the  cattle  are  ring-streaked,  speclded,  and  grizzled : 
for  °  I  have  seen  all  that  Laban  doeth  unto  thee. 

13  I  avi  the  God  of  Beth-el,  ^'  where  thou  anointedst  the  pillar, 
ar.d  where  thou  vowedst  a  vow  unto  me:  now,  ^ arise,  get  thee  out 
from  this  land,  and  return  unto  the  land  of  thy  kindred. 

14  And  Eachel  and  Leah  answered,  and  said  unto  him,  ^  Is  there 
yet  any  portion  or  inheritance  for  us  in  our  father's  house  ? 

15  Are  we  not  counted  of  him  strangers  ?  for  Mie  hath  sold  us, 
and  hath  quite  devoured  also  our  money. 


n   ch.  48:  16. 
8  ch.  29 :  15,  17. 


oExod.  3:7.     p  ch.  28 :  18,  19,  20.      q  ver.  3  j  chap.  32  :  9.      r  ch.  2  :  24 


11,  12.  Beyond  the  dream,  there 
came  an  express  revelation  from  the 
Angel  of  God.  Tliis  may  refer  to  the 
same  occasion  or  to  a  further  and 
fuller  dream  afterwards,  accompa- 
nied by  the  Divine  assurance.  And 
the  ground  is  here  stated  of  God's 
intervention  on  his  behalf  "  For  I 
have  seen."  All  this  was  calculated 
to  confirm  Jacob's  faith  in  his  Cove- 
nant God.  Delitzsch  thinks  the  vision 
was  given  to  Jacob  after  the  event, 
to  explain  to  him  that  it  Tvas  not  his 
stratagem  but  the  providence  of  God 
that  foiled  Laban's  overreaching. 
Kurtz  thinks  that  it  was  given  to 
him  in  advance,  to  teach  him  that 
the  help  of  God,  without  any  such 
self-help,could  procure  him  justice  and  ; 
safety  as  against  Laban's  craftiness.    ' 

13.  God  reminds  him  of  his  cove-  j 
nant  relations  and  of  the  covenant 
history.    1    The  God  of  Bethel.    This' 
refers  him  back  to  the  promise  there  [ 
made,  (ch.  28:    13-15.)  and  to   the 
vow  there  offered,  (ch.  28  :    20  22.)  j 
It  is  the  same  "  Angel  of  the  Cove-  ! 
nant"  who  has  been  with   him,  and 
now  encourages  him  for  the  future  ; 
even  for  all  the  perils  and  trials  of  ; 
his  return  home.  ; 

14.  His  wives  having  heard  these 


statements  express  themselves  as  de- 
sjiairing  of  any  further  good  from  their 
father's  house,  and  ready  to  give  it  up 
in  disgust.  So,  1  Kings  12  :  16, 
"  What  portion  have  we  in  David,  or 
inheritance  in  the  Son  of  Jesse?  To 
your  tents,  O  Israel."  They  had  no 
longer  any  part  nor  lot  in  the  pater- 
nal estate. 

15.  The  father  had  treated  them 
as  if  they  had  been  strangers,  trying 
to  make  the  most  gain  out  of  them, 
instead  of  dealing  with  them  as  daugh- 
tcr.>.  Lit.  And  he  has  eren  constantly 
devoured  our  moneij  (silver.)  Besides 
making  merchandise  of  us,  he  has 
consumed  the  property  brought  to  Inm 
hy  our  service, — that  is, — of  Jacob, 
whose  service  was  in  lieu  of  a  dowry 
which  would  fairly  have  been  theirs. 
These  accusations  with  which  the 
wives  readily  follow  up  the  charges 
of  Jacob,  are  not  well  grounded, 
because  they  had  no  portion  nor  in- 
heritance to  expect,  where  there 
were  sons  to  inherit  as  here,  nor  was 
it  true  that  they  had  received  no 
dowry,  for  each  had  received  an 
handmaid,  and  Laban  had  kept  them 
and  their  families  during  seven  years. 
Yet  in  all  such  cases  of  complaint 
there  are  two  sides  to  the  matter. 


124 


GENESIS. 


[B.  C.  1836. 


16  For  all  the  riches  which  God  hath  taken  from  our  father,  that 
is  ours,  and  our  children's :  now  then,  whatsoever  God  hath  said 
unto  thee,  do. 

17  IF  Then  Jacob  rose  up,  and  set  his  sons  and  his  wives  upon 
camels ; 

18  And  he  carried  away  all  his  cattle,  and  all  his  goods  which 
he  had  gotten,  the  cattle  of  his  getting,  which  he  had  gotten  in 
Padan-aram  ;  for  to  go  to  Isaac  his  father  in  the  land  of  Canaan. 

19  And  Laban  went  to  shear  his  sheep  :  and  Kachel  had  stolen 
the  *  images  that  were  her  father's. 

20  And  Jacob  stole  away  unawares  to  Laban  the  Syrian,  in  that 
he  told  him  not  that  he  fled. 

21  So  he  fled  with  all  that  he  had ;  and  he  rose  up,  and  passed 
over  the  river,  and  "  set  his  face  toward  the  mount  Gileajd. 

22  And  it  was  told  Laban  on  the  third  day,  that  Jacob  was  fled. 

23  And  he  took  ^  his  brethren  with  him,  and  pursued  after  him 
seven  days'  journey :  and  they  overtook  him  in  the  mount  Gilead. 


tch.  35:2.    uch.  46: 


2  Kings  12 :  17  ;  Luke  9 :  51,  53.    x  ch.  13  :  8. 


16.  They  boast  themselves  there- 
fore, in  having  secured  something 
from  the  grasp  and  greed  of  their  fa- 
ther, so  as  not  to  be  wholly  destitute. 
And  they  are  ready  to  indorse  his 
plans  as  already  intimated,  especially 
as  those  plans  are  directed  by  God. 

17-19.  Jacob  now  makes  all  his 
formal  preparations  for  journeying 
to  Canaan.  His  family  and  goods, 
servants  and  cattle,  form  an  encamp- 
ment, as  is  still  the  custom  in  the  mi- 
gration of  a  family  or  tribe.  We 
have  seen  such  travelling  companies 
in  Palestine,  and  the  description  here 
annexed  answers  to  the  customs  of 
the  present  day.  ^  Shear  his  sheep. 
Jacob  wisely  took  this  opportunity,  in 
Laban's  absence,  to  leave,  knowing 
that  if  his  plans  were  discovered  be- 
fore he  was  gone,  he  would  be  pre- 
vented from  carrying  them  out.  Pa- 
chel  also  atole  the  teraphim^  lohich  (be- 
longed to)  her  father.  These  (ren- 
dered images,  idols,  teraphim)  were 
household  divinities  of  heathen,  idol- 
atrous worship,  consulted  as  oracles. 
They  were  sometimes  images  of  ances- 
tors. (1  Sam.  19  :  13.)    The  Romans 


had  them,  (Penates,  tutelary  deities,) 
guardians  of  the  household,  so  re- 
garded. Some  of  these  figures  among 
the  Romans  were  miniature  casts  of 
boys,  with  short  tunic,  and  with  cor- 
nucopia on  the  head.  Others  were 
of  hooded  graybeards.  Others  were 
mere  heads  and  busts,  and  they  Avere 
made  of  metal  or  of  terra-cotta ; 
their  place  was  the  chimney-corner. 
Incense  was  even  offered  to  them 
among  the  Romans.  {Barker's  Lares 
and  Penates.)  These  images  were 
found  even  in  David's  house,  and 
their  use  was  regarded  for  a  time  as 
not  distinctly  idolatrous  ;  yet  Joslah 
rooted  them  out.  (2  Kings  23  :  24.) 
Rachel's  object  was  either  probably 
to  prevent  her  father  consulting  these 
as  to  their  flight,  which  would  imply 
that  she  believed  in  them,  or  to  have 
them  as  family  memorials,  or  possi- 
bly as  guardians  of  their  journey 
home.  (See  2  Kings  13  :  24  ;  1  Sam. 
15  :  23  ;  Zech.  10  :  2 ;  Hosea  3  :  4.) 
This  was  done  without  Jacob's  knowl- 
edge (vs.  32.) 

20-23.  Jacob  fairly  succeeded  in 
getting  away  without  Laban's  knowl- 


B.  C.  1836.] 


CHAPTER  XXXI. 


125 


24  And  God  ^  came  to  Laban  the  Sjrrian  in  a  dream  by  night, 
and  said  unto  him,  Take  heed  that  thou  ^  speak  not  to  Jacob  either 
good  or  bad. 

25  ^  Then  Laban  overtook  Jacob.  JSTow  Jacob  had  pitched  his 
tent  in  the  mount :  and  Laban  with  his  brethren  pitched  in  the 
mount  of  Gilead. 

26  And  Laban  said  to  Jacob,  What  hast  thou  done,  that  thou 
hast  stolen  away  unawares  to  me,  and  *  carried  away  my  daugh- 
ters, as  captives  taken  with  the  sword  ? 

27  Wherefore  didst  thou  flee  away  secretly,  and  steal  away  from 
me,  and  didst  not  tell  me,  that  I  might  have  sent  thee  away  with 
mirth,  and  with  songs,  with  tabret,  and  with  harp  ? 

28  And  hast  not  suffered  me  ^  to  kiss  my  sons  and  my  daughters  ? 
''thou  hast  now  done  foolishly  in  so  doing. 

y  ch.  20 :  3 ;    Job  33 :  15 ;  Matt.  1 :  20.    z  ch.  24 :  50.    a  1  Sam.  30 :  2.    b  ver.  55 ;  Ruth  1 : 
9,  14 ;  1  Kings  19  :  20 ;  Acts  20  :  37.    c  1  Sam.  13  :  13 ;  2  Chron.  16 :  9. 


edge.  His  time  had  fully  expired 
and  he  was  at  liberty  to  go  if  he 
pleased.  He  however  again  prac- 
tised his  wily  arts,  and  stole  away. 
Heb. — Deceived  the  heart  of  Laban. 
^  Mount  Gilead.  He  aimed  for  the 
south  part  of  Palestine.  Therefore 
he  crossed  the  Euphrates,  and  trav- 
elled in  a  south-western  course  to- 
ward the  Mount  Gilead,  (vs.  21,)  the 
mountain  range  known  by  that  name, 
and  running  north  and  south  through 
the  territory  of  Reuben,  Gad,  and 
the  south  part  of  Manasseh.  (See 
vs.  48.)  It  was  not  till  the  third  day 
that  Laban  received  information  of 
the  flight.  And  Jacob  already  had 
well  the  start ;  but  cumbered  with 
his  flocks  and  family,  he  could  be 
overtaken  by  swift  pursuers.  Laban 
set  out  on  the  fourth  day,  it  would 
seem,  and  overtook  Jacob  on  the 
seventh  day  of  the  pursuit.  But  as 
he  would  require  two  days  at  least  to 
reach  his  home  from  his  absence  of 
three  days'  journey,  Jacob  would 
have  the  start  by  five  days,  and  a 
seven  days'  pursuit  would  give  twelve 
days  for  the  travel  of  over  three  hun- 
dred English  miles.  ^  His  brethren., 
— his  kindred,  and  the  servants  or  ad- 
herents. It  was  not  till  the  Mount 
11* 


Gilead  was  reached  that  Jacob's  com- 
pany was  overtaken. 

24.  Laban,  doubtless  full  of  wrath, 
was  met  in  a  night-dream  by  God, 
who  charged  him  not  to  speak  to  Ja- 
cob either  good,  or  bad.  Heb. — From 
good  to  bad.  This  is  not  the  same 
as  in  ch.  24 :  50.  Here  it  means  to 
avoid  getting  into  a  rage  ;  to  abstain 
from  words  which  would  lead  to  bad 
results — from  words  to  blows.  Keil 
and  Delitzsch  understand  thus  :  "  not 
to  say  anything  decisive  and  emphat- 
ic for  the  purpose  of  altering  what 
had  already  occurred,"  (vs.  29.) 
Sept. — Anything  evil  to  Jacob.  Yulg. 
— Anything  harshly  against  Jacob. 
Bish.  Bible — Speak  not  to  Jacob 
aught  save  good.  Mark  his  language 
when  they  meet.    (Ys.  26-30.) 

26-28.  Laban  begins  with  some 
sharpness,  accusing  Jacob  of  stealing 
away  like  a  thief,  and  of  acting  like 
a  thief,  with  his  daughters  as  booty. 
He  repeats  the  tart  questioning,  and 
charges  him  with  gross  unkindness 
in  thus  denying  to  him  the  opportu- 
nity of  paternal  leave-taking.  He 
intimates  that  he  would  surely  have 
given  them  a  handsome  farewell  with 
j  music  such  as  was  used  to  mark  great 
I  festal  occasions.     And  that  he  would 


126 


GENESIS. 


[B.  C.  1836. 


29  It  is  in  the  power  of  my  liand  to  do  yon  liiirt ;  but  tlie  '^  God 
of  your  father  spake  unto  me  ^  yesternight,  saying,  Take  thou  heed 
that  thou  speak  not  to  Jacob  either  good  or  bad. 

oO  And  now,  tliough  thou  wouldest  needs  be  gone,  because  thou 
sore  longedst  after  thy  father's  house;  yet  wherefore  hast  thou 
^stolen  my  gods? 

31  And  Jacob  answered  and  said  to  Laban,  Because  I  was 
afraid :  for  I  said,  Peradventure  thou  wouldest  take  by  force  thy 
daughters  from  me. 

32  With  whomsoever  thou  findest  thy  gods,  ^  let  him  not  live ; 
before  our  brethren  discern  thou  what  is  thine  with  me,  and  take 
it  to  thee  :  for  Jacob  knew  not  that  Rachel  had  stolen  them. 

33  And  Laban  went  into  Jacob's  tent,  and  into  Leah's  tent,  and 
into  the  two  maid-servants'  tents ;  but  he  found  tliem  not.  Then 
went  he  out  of  Leah's  tent,  and  entered  into  Eachel's  tent. 

34  Now  Rachel  had  taken  the  images,  and  put  them  in  the  cam- 

d  ver.  53 ;  ch.  28 :  13.    e  ver.  24.    f  ver.  19  ;  Judg.  18  :  24.    g  ch.  44 :  9. 


have  desired  to  kiss  them  a  good-bye, 
as  a  tender  and  fond  father.  But 
this  did  not  well  comport  with  his 
conduct  towards  them  while  they 
were  at  home.  He  throws  the  whole 
blame,  of  course,  upon  Jacob,  and 
takes  no  share  to  himself.  The  mu- 
sical instruments  of  the  Hebrews  we 
know  very  little  of,  only  that  they 
were  very  rude  and  harsh.  \  Ta- 
hret— timbrel — a  kind  of  drum  or 
tambourine.     (Judg.  11 :  34.) 

29.  Laban  asserts  his  superior  pow- 
er which  puts  Jacob  at  his  mercy, 
but  he  refers  to  the  appearing  of 
God  to  him  warning  him  against 
violence.  ^  In  the  power  of  my 
liand.  Heb. — There  is  to  God  my 
hand. — Keil  and  Delitzsch.  My  hand 
serves  me  as  God.  (Mic.  2:1; 
Deut.  28:  32;  Neh.  5:  5.)  The 
power  lies  in  my  hand.  It  is  entirely 
within  my  ability,  or  my  reach.  How 
such  proud,  vindictive  boasts  give 
vent  to  the  passion.  I  could  crush 
you  if  1  pleased,  or  if  God  had  not 
forbidden. 

30-32.  Even  if  thy  stealthy  de- 
parture can  be  explained,  why  did 
you  steal  my  gods?      Laban    now 


acknowledges  how  naturally  Jacob 
would  wish  to  return  to  his  home, 
yet  he  comes  down  upon  him  with  a 
positive  charge  of  theft — of  sacri- 
lege !  Tf  My  gods.  Laban  should 
have  been  ashamed  of  such  heathen 
images ;  and  Jacob  surely  did  not 
want  them — would  not  have  them  as 
a  gift — would  sooner  throw  them  out 
of  his  house.  He  answers  the  charges, 
therefore,  in  order.  As  to  the  hasty 
and  covert  departure,  it  was  because 
he  was  afraid  of  being  stopped  and 
of  having  his  wives  forcibly  wrested 
from  him  by  their  father.  But  as  to 
the  idols,  he  knows  nothing  of  any 
such  in  his  possession.  He  repels 
the  charge  boldly,  and  is  willing  that 
if  they  be  found  on  any  of  the  com- 
pany, such  an  one  should  suffer 
death.  He  would  cheerfully  be 
searched  and  give  up  anything  that 
Laban  could  tind  of  his  property. 
Jacob  was  ignorant  of  the  theft. 

34.  Rachel  had  hidden  these  ter- 
aphim  in  the  furniture  (litter)  of  the 
camel,  and  sat  upon  them.  Kitto 
thinks  that  it  was  under  the  common 
pack-saddle  of  the  camel,  which  is 
high,  and  shaped  so  as  to  suit  the 


B.  C.  1836.] 


CHAPTER  XXXI. 


127 


el's  furniture,  and  sat  upon  them.     And  Laban  searched  all  the 
tent,  but  found  them  not. 

35  And  she  said  to  her  father,  Let  it  not  displease  ni}^  lord  that 
I  cannot  ^  rise  up  before  thee  ;  for  the  custom  of  women  is  upon  me. 
And  he  searched,  but  found  not  the  images. 

36  IF  And  Jacob  was  wroth,  and  chode  with  Laban ;  and  Jacob 
answered,  and  said  to  Laban,  What  is  my  trespass  ?  what  is  my 
sin,  that  thou  hast  so  hotly  pursued  after  me  ? 

37  Whereas  thou  hast  searched  all  my  stuff,  what  hast  thou 
found  of  all  thy  household  stuff?  set  it  here  before  my  brethren, 
and  thy  brethren,  that  they  may  judge  betwixt  us  both. 

38  This  twenty  years  have  I  been  with  thee  ;  thy  ewes  and  thy 
she-goats  have  not  cast  their  young,  and  the  rams  of  th}^  flock  have 
I  not  eaten. 

39  '  That  which  was  torn  of  beasts,  I  brought  not  unto  thee ;  I 
bare  the  loss  of  it ;  of  ^  my  hand  didst  thou  require  it  tuhether 
stolen  by  day,  or  stolen  by  night. 

40  Thus  I  was ;  in  the  day  the  drought  consumed  me,  and  the 
fi'ost  by  night :  and  my  sleep  departed  from  mine  eyes. 

h  Exod.  20  :  12  ;  Lev.  19 :  32.    i  Exod.  22 :  10,  &c.    k  Exod.  22  :  12. 


ridge  of  the  camel's  back ;  and  that 
under  this,  or  among  the  shawls, 
cloaks  and  rugs  "which  are  used  to 
make  the  saddle  easy  for  women, 
the  teraphim  were  concealed.  The 
saddle  of  the  camel  is  often  sur- 
mounted with  a  large  chair  of  wick- 
er-work for  women's  comfort,  and 
this  is  sometimes  covered  with  a  can- 
opy for  shelter  from  sun  or  rain. 
When  the  woman  dismounts,  this 
chair  is  often  used  in  the  tent,  and 
looks  like  a  basket  or  cradle,  and 
may  be  large  enough  for  two.  There 
was  room  enough  under  this  for  the 
small  teraphim,  or  busts  of  human 
form,  and  Rachel,  cunning  as  ever, 
did  not  lack  a  device  and  pretence 
to  give  her  success.  Laban  could 
not  think  that  in  such  circumstances, 
she  would  sit  upon  his  gods. 

36.  Jacob  now  takes  greater 
boldness — grows  indignant — and  re- 
torts upon  Laban  with  sharpest  crim- 
ination. He  demands  now  the  cause 
of  this  hot  pursuit  and  the  ground  of 


such  severe  accusations,  Avhich  he 
could  not  at  all  prove.  Little  did 
Jacob  dream  of  what  Rachel  had 
done  and  of  how  the  search  might 
have  turned  the  tables  against  him 
to  the  triumph  of  Laban.  He  had 
better  not  have  been  quite  so  sure 
of  the  innocence  of  all  his  family. 
Alas !  he  thinks  they  could  do  no 
such  wrong;  but  he  should  rather 
not  so  freely  offer  the  wrong-doers 
lite  as  a  forfeit. 

3  7.  Jacob  challenges  Laban  now  to 
produce  any  of  his  property  that  has 
been  found  in  the  search,  and  dares 
him  to  the  judgment  of  their  common 
relatives,  and  attendants. 

38-40.  Jacob  recites  the  partic- 
ulars of  his  faithful  and  laborious  ser- 
vice for  a  score  of  years,  and  shows 
that  he  owes  Laban  nothing;  and 
that  but  for  the  interposition  of  his 
Covenant  God,  he  should  have  been 
sent  away  empty  from  Laban's  house. 
According  to  this  showing,  Jacob 
had   proved  a  pattern  servant   and 


128 


GENESIS. 


[B.  C.  1836. 


41  Thus  have  I  been  twenty  years  in  thy  house ;  I  ^  served  thee 
fourteen  years  for  thy  two  daughters,  and  six  years  for  thy  cattle  : 
and  ™  thou  hast  changed  my  wages  ten  times. 

42  "^  Except  the  God  of  my  father,  the  God  of  Abraham,  and 
°  the  Fear  of  Isaac  had  been  with  me,  surely  thou  hadst  sent  me 
away  now  empty.  ^  God  hath  seen  mine  affliction,  and  the  labor 
of  my  hands,  and  ^  rebuked  thee  yesternight. 

43  ^  And  Laban  answered,  and  said  unto  Jacob,  These  daugh- 
ters are  my  daughters,  and  these  children  are  my  children,  and 
these  cattle  are  my  cattle,  and  all  that  thou  seest  is  mine ;  and 
what  can  I  do  this  day  unto  these  my  daughters,  or  unto  their  chil- 
dren which  they  have  borne  ? 

44  Now  therefore  come  thou,  '"let  us  make  a  covenant,  I  and 
thou ;  "  and  let  it  be  for  a  witness  between  me  and  thee. 

45  And  Jacob  *  took  a  stone,  and  set  it  up  for  a  pillar. 

46  And  Jacob  said  unto  his  brethren,  Gather  stones ;  and  they 
took  stones,  and  made  an  heap  :  and  they  did  eat  there  upon  the 
heap. 


1  ch.  29  :  27,  28.    m  ver.  7.    n  Ps.  124 : 1,  2.    o  ver.  53  ;  Isa.  8  :  13.    p  ch.  : 
3:7.     q  1  Cliron.  12  :  17  ;  Jude  9.     r  ch.  26  :  28.     s  .Josh.  24  :  27-     t  ch.  28  :  18. 


32;  Exod- 


Laban  a  hard  master.  ^  Ra7jis,  etc.  | 
Faithless  shepherds  would  often  feed  j 
themselves  otF  of  the  rams.  (Ezek. 
34:  1-5.)  ^  Torn  of  beasts.  Any 
such  depredations  upon  the  flock,  he 
was  always  held  responsible  for,  even 
when  it  occurred  at  night  and  with- 
out carelessness  of  his.  Day  and 
night  he  suffered — from  the  drouojht 
by  day  and  the  frost  by  night.  This 
we  found  in  the  summer  in  the  hill 
country  of  the  Lebanon — that  the 
cold  nights  were  very  trying,  as  well 
as  the  summer  droughts.  (Jer. 
36 :  30.)  t  Sleep.  He  did  not  al- 
low himself  a  fair  measure  of  rest 
but  gave  his  nights  even  to  the  care 
of  Laban's  flocks. 

41.  Fourteen  years  for  the  daugh- 
ters— this  was  a  severe  exaction — 
and  six  for  the  cattle ;  during  which 
time  Laban  had  changed  his  wages 
so  as  better  to  suit  himself  ten  times, 
or  as  often  as  he  could. 

42.  The  covenant  God  is  referred 
to  as  having  been  Jacob's  protector 


from  Laban's  overreaching  and  craft. 
^  The  Fear  of  Isaac.  This  is  used 
as  a  name  of  God  in  His  covenant 
relation.  He  who  is  the  object  of 
Isaac's  fear,  or  reverential  awe : 
like  "  the  Hope  of  Israel."  (Jer.  14 : 
8.)  ^  Rebuked  thee — Judf/ed  thee — 
by  giving  forewarning  against  violent 
language.  Keil  and  Delitzsch  read, 
He  judged  it ;  that  is,  the  labor  of  my 
hands.  "  But  the  fact  that  God  de- 
fended him  from  Laban's  revenge 
did  not  prove  him  to  be  right."  (See 
Prov.  20:  22. 

43-45.  "  Th-^se  words  of  Jacob 
cut  Laban  to  tha  heart  with  truth,  so 
that  he  turned  round,  offered  his 
hand,  and  proposed  a  covenant." 
Laban  boastfully  reminds  Jacob  that 
he  could  claim  everything  he  had  — 
that  he  owned  him  and  all  his. 
^  And  lohat  can  I  do?  When  it 
comes  to  the  point,  he  has  it  not  in 
his  heart  to  do  anything  against  his 
own  flesh  and  blood.  ^  A  covenant. 
He  proposes  to  enter  into  a  covenaut 


B.  C.  1836.] 


CHAPTER  XXXI. 


129 


47  And  Laban  called  it  Jegar-sahadutha :  but  Jacob  called  it 
Galeed : 

48  And  Laban  said,  ^  This  heap  is  a  witness  between  me  and 
thee  this  day.     Therefore  was  the  name  of  it  called  Galeed : 

49  Ajid  ^  Mizpah ;  for  he  said,  The  Lord  watch  between  me 
and  thee,  when  we  are  absent  one  from  another. 

50  If  thou  shalt  afflict  my  daughters,  or  if  thou  shalt  take  other 
wives  besides  my  daughters  ;  no  man  is  with  us  ;  see,  God  is  wit- 
ness betwixt  me  and  thee  ; 

51  Ajid  Laban  said  to  Jacob,  Behold  this  heap,  and  behold  this 
pillar,  which  I  have  cast  betwixt  me  and  thee  : 

52  This  heap  be  witness,  and  this  pillar  be  witness,  that  I  will 
not  pass  over  this  heap  to  thee,  and  that  thou  shalt  not  pass  over 
this  heap  and  this  pillar  unto  me  for  harm. 

u  Josh.  24  :  27.    v  Judg.  11 :  29 ;  1  Sam.  7 :  5. 


of  reconciliation  with  Jacob.  Heb. 
—  Cut  a  covenwit.  To  this  propo- 
sition Jacob  readily  assented,  and 
proceeded  to  erect  the  pillar.  What 
a  sudden  change  from  the  angry 
strife  of  words  to  this  conciliation  ! 
^  Witness.     (See  vs.  52.) 

46-48.  His  brethren.  Laban  and 
the  relatives  who  accompanied  him. 
(See  vs.  54.)  This  heap  of  stones 
formed  a  table  for  the  covenant  meal. 
"  This  was  meant  to  serve  as  a  ratifi- 
cation of  the  covenant ;  for  a  thing 
is  completed  by  becoming  an  out- 
ward realitv,  perceptible  by  the 
senses."— Kurtz,  t  Galeed.  Hill  of 
witness.  Alluding  to  the  name  of  the 
mountain  Gilead,  and  also  express- 
ing the  idea  of  a  witnessing  heap 
or  heap  of  testimony.  The  corres- 
ponding SvTiac  or  Chaldee  name  is 
5:iven  to  it  by  Laban.  This  name 
{''Mountains  of  Gilead  "  vs.  21-25,) 
IS  used  in  the  widest  sense  and  in- 
eludes  the  northern  half  of  the  moun- 
tains, and  not  the  southern  half  alone. 
[t  may  be  used  here  by  the  author 
AS  the  name  in  his  time,  owing  its 
origin  to  the  monuments  erected  here 
by  Jacob  and  Laban.  (See  Josh. 
13:  26:  Judg.  11:  29.) 

49.  Mizpah,  that  is,  watch — watch- 
*)wer — ot^ervatory.    (See  Josh.  13: 


26;  Judg.  11:  29.)  The  pile  of 
stones  was  to  be  not  only  a  memorial, 
but  a  sort  of  lookout — when  they 
should  be  absent  from  each  other-^ 
keeping  watch  upon  each  of  them  for 
their  fidelity.  There  are  places  bear- 
ing this  name  of  Mizpah,  or  Mizpeh. 
One  was  a  city  of  Benjamin,  where 
Samuel  judged  Israel,  (1  Sam.  7 : 
5-16.)  now  called  Nebi-Samwil. 
Another  was  a  town  in  the  plain  of 
Judah.  (Josh.  15  :  38.)  Besides  it 
was  the  name  of  a  valley  near  Mt. 
Hermon.  (Josh.  11  :  3,  8.)  This 
verse  and  the  next  seem  parenthet- 
ical. 

50.  In  the  case  mentioned  of  fidel- 
ity to  his  Avives,  the  daughters  of  La- 
ban, when  they  should  be  far  removed 
out  of  his  sight,  this  monument  should 
be  a  watch-tower,  representing  Grod's 
omniscient  watch  of  both  parties — 
Jacob  and  Laban. 

51,  52.  Laban  now  further  pro 
claims  the  use  of  this  pillar  of  stones 
as  a  pledge,  that  neither  of  them 
should  pass  it  with  any  hostile  intent 
towards  the  other.  ^  Cast — placed 
— erected.  Laban  speaks  of  his  erect- 
ing it,  though  Jacob  seems  to  have 
undertaken  it,  yet  along  with  Laban's 
company — "  his  brethren." 


130 


GENESIS. 


[B.  C.  183G, 


53  The  God  of  Abraham,  and  the  God  of  Nahor,"  the  God  of 
their  father,  ^  judge  betwixt  us.  And  Jacob  ^  sware  by  *  the  Fear 
of  his  father  Isaac. 

54  Then  Jacob  offered  sacrifice  upon  the  mount,  and  called  his 
brethren  to  eat  bread  :  and  they  did  eat  bread,  and  tarried  all  night 
in  the  mount. 

55  And  early  in  the  morning  Laban  rose  up,  and  kissed  his  sons 
and  his  daughters,  and  ^  blessed  them :  and  Laban  departed,  and 
^  returned  unto  his  place. 

CHAPTER    XXXII. 

AKD  Jacob  went  on  his  w^ay,  and  ^  the  angels  of  God  met  him. 
2  And  when  Jacob  saw  them,  he  said.  This  is  God's  ^  host  • 
and  he  called  the  name  of  that  place  Mahanaim. 

ych.l6:5.    z  ch.  21 :  23.    a  ver.  42.    bcli.28:l.    c  ch.l8  :  33,and30:25.    a  Ps.  91 :  11 
Heb.  1 :  14.    b  Josh.  5  :  14  ;  Ps.  103 :  21,  and  148  :  2  ;  Luke  2  :  13. 


53.  This  monument,  which  had 
probably  been  consecrated  by  sacri- 
fices and  a  feast,  vfas  put  by  Laban 
under  the  protection  of  Jacob's  God 
and  Nahor's.  Some  suppose  he 
mixed  the  true  God  with  the  heathen 
gods.  But  this  is  rather  an  ac- 
knowledgment that  Terah  "their 
father,"  and  his  descendants  down  to 
Laban,  still  confessed  the  true  God, 
even  in  their  idolatry.  But  Jacob 
sware  by  the  Feai'  of  his  father  Isaac 
— by  the  God  whom  Isaac  feared. 
It  was  the  hand  of  this  Covenant 
God  that  so  turned  Laban's  wrath 
into  peace. 

54.  The  covenant  was  accordingly 
ratified  with  sacrifice  and  a  common 
meal.  "  They  who  have  one  God 
should  have  one  heart.  They  who 
are  agreed  in  religion  should  be 
agreed  in  ever^^thing  else." 

55.  This  genial  parental  conduct 
on  lyaban's  part  is  a  beautiful  close 
of  a  ^cene  so  threatening  at  the  first. 

CHAPTER  XXXn. 

§  55.     Jacob's    Wrestle    with 


THE    Covenant   Angel.     Is- 

.RAEL. 

Jacob,  thus  delivered  from  Laban'g 
scheming,  had  yet,  on  his  return  home, 
to  meet  his  alienated  brother  Esau; 
and  for  this  peril  he  required  the  Di- 
vine .protection.  As  the  angels  ap- 
peared to  him  in  a  dream  on  his  way 
to  Laban,  so  now  they  appear  to 
him  more  visibly  on  his  return  home. 
Tlais  sight  is  assuring,  like  that  vision 
of  the  ladder,  which  he  had  seen 
twenty  years  before,  traversed  by 
the  angel  guards.  Here  they  are 
encamped  around  him.  (Ps.  34  :  8.) 
The  promise  made  to  him  that  he 
should  be  returned  to  his  own  land  in 
peace  was  to  be  made  good.  (Ch.  28  : 
15.)  ^\Met  him.  This  is  not  in  a  dream, 
but  at  the  m.orning  hour  and  a  real 
meeting.  Hengsienherg  regards  it 
as  a  dream.  Jacob  had  an-ived  now 
at  the  border  of  the  holy  land. 

2.  God's  host — as  against  any  host 
of  men  that  might  come  against  him. 
^  Mahanaim.  This  means  a  double 
host — the  host  of  God  joined  to  his 
own  host,  or  a  double  encampment 


B.  C.  1836.] 


CHAPTER   XXXII. 


131 


3  And  Jacob  sent  messengers  before  liim  to  Esau  his  brother, 
°  unto  the  land  of  Seir,  ^  the  country  of  Edom. 

4  And  he  commanded  them,  saying,  ®  Thus  shall  ye  speak  unto 
my  lord  Esau  :  Thy  servant  Jacob  saitli  thus,  I  have  sojourned 
■with  Lab  an,  and  stayed  there  until  now  : 

5  And  ^  I  have  oxen,  and  asses,  flocks,  and  men-servants,  and 
women-servants  :  and  I  have  sent  to  tell  my  lord,  that  ^  I  may 
find  grace  in  thy  sight. 

6  IF  And  the  messengers  returned  to  Jacob,  saying.  We  came  to 
thy  brother  Esau,  and  also  ^  he  cometh  to  meet  thee,  and  four  hun- 
dred men  with  him. 

7  Then  Jacob  was  greatly  afraid,  and  '  distressed :  and  he  di- 
vided the  people  that  ivas  with  him,  and  the  flocks,  and  herds,  and 
the  camels  into  two  bands  ; 

8  And  said.  If  Esau  come  to  the  one  company,  and  smite  it, 
then  the  other  company  which  is  left  shall  escape. 


c  ch.  33 :  14 :  16.  d  ch.  36 :  6,  7,  8 ;  Deut.  2:5;  Josh.  24  : 
g  ch.  33  :  8, 15.  h  ch.  33  :  1.  i  ch.  35  :  3. 


Prov.  15 : 1.  f  ch.  30 :  43. 


of  forces.  This  is  the  name  of  a  city, 
often  mentioned  afterwards,  north  of 
the  Jabbok,  probably  the  same  as  I 
the  modern  MaJmeh,  on  the  boundary 
line  between  Gad  and  Manasseh, 
and  one  of  the  Levitical  towns. 

3.  Jacob  from  this  point  sent  mes- 
sengers before  him  to  concihate  Esau, 
in  terms  of  great  humility.  ^  Seir. 
This  is  Arabia  Petrea,  on  the  east 
and  south  of  the  Dead  Sea,  inhabited 
by  the  Horites,  of  which  Pefra  was 
probably  the  capital.  Esau  had  be- 
come connected  with  this  region 
through  his  marriage  with  a  daughter 
of  Ishmael  some  twenty  years  before 
this  time.  He  had  probably  felt  that 
he  was  excluded  from  the  inheritance 
of  the  promise — the  future  possession 
of  Canaan.  In  ch.  36  :  6,  we  find 
him  in  Canaan.  But  he  seems  to 
have  had  a  double  establishment,  or 
was  now  on  a  warlike  expedition. 

4,  5.  Jacob  sends  Esau  this  mes- 
sage of  his  Avealth  in  order  to  show 
him  that  he  did  not  come  claiming 
his  inheritance,  that  he  even  ac- 
knowledged him  as  loi'd,  not  even 
insisting  on  these  temporal  preroga- 


tives of  the  birthright.  Jacob  may 
have  felt  some  compunction  at  his 
ill-treatment  of  his  brother,  and  he 
would  at  least  disarm  opposition. 
(See  ch.  27  :  29.)  This  concession 
would  not  in  any  way  give  up  his 
claims  to  the  spiritual  headship  and 
blessing.  If  That  I  mayjind  grace  in 
thy  sight.  This  was  Jacob's  avowed 
object  in  sending  such  a  message. 

6-8.  Why  Esau  should  come  to 
meet  him  with  four  hundred  men  has 
been  variously  explained  ;  but  it 
seems  most  probable  that  this  was  a 
military  band,  with  which  he  had  at- 
tacked the  Horites  of  that  region,  and 
that,  on  hearing  of  Jacob's  advent, 
he  took  them  with  him,  yet  with  no 
hostile  intent.  Jacob's  sudden  terror 
at  the  report  of  such  a  formidable 
troop  was  his  punishment — a  terror 
enhanced  by  all  his  self-reproaches 
of  unfair  dealing  with  his  brother  in 
obtaining  Isaac's  blessing.  *[  Dir 
vided.  Jacob  takes  every  precaution 
on  the  theory  of  Esau's  hostile  intent. 
This  was  his  first  step.  The  second 
step  was  prayer.  Jacob  was  ready 
first  to  ply  his  devices,  then  to  call 


133 


GENESIS. 


[B.  C.  1836. 


9  IT  ^  And  Jacob  said,  ^  0  God  of  my  father  Abraham,  and 
God  of  my  father  Isaac,  the  Lord  ""  which  saidst  unto  me,  Return 
unto  thy  country,  and  to  thy  kindred,  and  I  will  deal  well  with 
thee. 

10  I  am  not  worthy  of  the  least  of  all  the  "  mercies  and  of  all 
the  truth,  which  thou  hast  shewed  unto  thy  servant :  for  with  °  my 
staff  I  passed  over  this  Jordan,  and  now  I  am  become  two  bands. 

11  P  Deliver  me,  I  pray  thee,  from  the  hand  of  my  brother,  from 
the  hand  of  Esau  :  for  I  fear  him,  lest  he  will  come  and  smite  me, 
and  ^  the  mother  with  the  children. 

12  And  '  thou  saidst,  I  will  surely  do  thee  good,  and  make  thy 
seed  as  the  sand  of  the  sea,  which  cannot  be  numbered  for  multi- 
tude. 

13  IF  And  he  lodged  there  that  same  night,  and  took  of  that 
which  came  to  his  hand  "  a  present  for  Esau  his  brother ; 


kPs.  50:15.     Ich.  28:13.     m  ch. 31 :  3. 13.     nch.  34:27.     oJob8;7.     pPs.  59:1,  2. 
q  Hos.  10 :  14.    r  ch.  28 :  13,  14, 15.    s  ch.  43 :  11 ;  Prov.  18 :  16- 


npon  God.  This  division  of  a  party 
into  two  bands  was  a  prudential 
measure  often  resorted  to  in  caravans, 
for  the  greater  security  of  one  part 
at  least. 

9-12.  This  prayer  of  Jacob  is 
very  touching;  and  here  Jacob  the 
schemer  appears  as  Jacob  the  pious 
believer.  (1.)  He  appeals  to  God 
as  the  Covenant  God  and  Father. 
(2.)  He  pleads  His  gracious  promises. 
(3.)  He  confesses  his  own  deep  un- 
worthiness  and  God's  great  fidelity 
and  free  favor.  (4.)  He  entreats 
for  dehverance  from  the  impending 
calamity.  (5.)  He  closes  with  cleav- 
ing to  God's  word  of  promise.  ^  Not 
worthy.  Heb. — /  am  less  than — too 
little  for — all  the  mercies.  %  With 
my  staff.  Onk. — By  myself  alone  I 
crossed  over  this  Jordan.  When  he 
had  crossed  in  his  flight  from  Esau, 
he  went  as  a  poor,  lonely  fugitive, 
and,  in  a  score  of  years,  he  had 
been  blessed  with  all  this  increase. 
^  Thou  saidst.  God's  word  of  truth 
and  promise  assures  him,  and  he  can 
press  his  plea.  Skeptics  claim  to 
find  in  this  manner  of  Jacob  some- 
thing improper  in  petitioning  God. 


But  Kurtz  remarks  that  this  is  only 
what  true  suppliants  in  all  time  have 
done — pleading  the  promises.  (Ch. 
28  :  15.)  Here  it  is  the  great  cove- 
nant promise. 

13-23.  Jacob  along  with  the  prayer 
uses  the  fair  expedients  by  which  he 
hopes  to  conciliate  Esau.  He  took 
of  that  which  came  to  his  hand — which 
came  into  his  possession — in  his  ser- 
vice with  Laban — five  hundred  and 
fifty  head  of  cattle  for  a  present  to 
Esau ;  so  that  he  is  willing  to  give 
up  about  one  half  of  the  flocks  he 
had  acquired  (vss.  7,  8)  to  appease 
Esau's  supposed  wrath.  The  milch 
camels  were  of  great  value,  their 
milk  being  an  article  of  common  use. 
He  would  have  a  space  put  between 
drove  and  drove,  so  that  the  whole 
array  might  be  more  formidable,  and 
might  make  a  stronger  impression  of 
his  liberality  upon  Esau.  ^  Behind 
us.  To  show  that  he  did  not  pur- 
pose to  escape.  %  Appease  him. 
Heb. — Cover  his  face.  Gr. — I  will 
propitiate  his  countenance.  Chal. — 1 
will  assuage  his  anger.  Esau  would, 
several  times,  hear  the  same  humble, 
conciliatory    reply,     and   would    so 


B.  C.  1836.]  CHAPTER    XXXII.  133 

14  Two  hundred  she-goats  and  twenty  he-goats,  two  hundred 
ewes  and  twenty  rams. 

15  Thirty  milcli  camels  with  their  colts,  forty  kine  and  ten 
bulls,  twenty  she-asses  and  ten  foals. 

16  And  he  delivered  them  into  the  hand  of  his  servants,  every 
drove  by  themselves  ;  and  said  unto  his  servants,  Pass  over  before 
me,  and  put  a  space  betwixt  drove  and  drove. 

17  And  he  commanded  the  foremost,  saying.  When  Esau  my 
brother  meeteth  thee,  and  asketh  thee,  saying.  Whose  art  thou  ^ 
and  whither  goest  thou  ?  and  whose  are  these  before  thee  ? 

18  Then  thou  shalt  say.  They  he  thy  servant  Jacob's :  it  is  a 
present  sent  unto  my  lord  Esau  :  and  behold  also  he  is  behind  us. 

19  And  so  commanded  he  the  second,  and  the  third,  and  all  that 
followed  the  droves,  saying,  On  this  manner  shall  ye  speak  unto 
Esau,  when  ye  find  him. 

20  And  say  ye  moreover,  Behold,  thy  servant  Jacob  is  behind 
us.  For  he  said,  I  will  *  appease  him  with  the  present  that  goeth 
before  me,  and  afterward  I  will  see  his  face ;  peradventure  he  will 
accept  of  me. 

21  So  went  the  present  over  before  him  ;  and  himself  lodged  that 
night  in  the  company. 

22  And  he  rose  up  that  night,  and  took  his  two  wives,  and  his 
two  women-servants,  and  his  eleven  sons,  "  and  passed  over  the 
ford  Jabbok. 

23  And  he  took  them,  and  sent  them  over  the  brook,  and  sent 
over  that  he  had. 

t  Prov.  21 :  14.    u  Deut.  3 :  16. 


much  the  more  likely  be  moved  to 
tenderness  by  the  present  itself.  Ja- 
cob, with  his  keen  sagacity,  could  un- 
derstand how  much  better  such  con- 
ciliation would  be  for  appeasing  an 
angry  brother  than  any  severe  terms 
or  military  prowess.     (Prov.  21 :  14.) 


about  forty  miles.  He  sent  forward 
his  company,  the  present  and  all, 
across  the  brook,  wishing,  it  would 
seem,  to  remain  alone  at  prayer.  He 
comes  to  a  deeper  reliance  upon  his 
covenant  God.  Such  Divine  mani- 
festations have  encouraged  his  faith. 


Lodged  that  night  in  the  company — the  I  It  is  very  seldom  that  our  worldly  af- 
camp — after  first  sending  his  present ,'  fairs  suffer  from  any  loss  of  time  in 
in  advance  of  him  across  the  brook   prayer.     The  brook  at  the   ford   is 


JaUtok.  ^  Jabbok — Jabbok,  nearly 
the  same  word  as  is  rendered  tn-es- 
tled  in  vs.  24,  from  which  the  brook 
may  have  derived  its  name.  This 
brook  is  the  Zerka,  and  empties  mto 
the  Jordan  on  the  east  side,  a  dis- 
tance below  the  Sea  of  Galil*ie,  near- 
ly half  way  to  the  Dead  Sea,  or 
12 


about  ten  yards  wide.  It  would  seem, 
that  he,  at  first,  crossed  the  ford,  to 
ascertain  its  safety,  and  then  sent 
over  his  family  and  all  that  he  had, 
and  he  himself  remained  on  the 
northern  bank,  where  the  camp  had 
been.  The  same  night  it  is  as  in  vs. 
13. — God  controls  men's  minds. 


134 


GENESIS. 


IB.  C.  1836. 


24  IT  And  Jacob  was  left  alone ;  and  there  ^  wrestled  a  man  with 
him,  until  the  breaking  of  the  day. 

25  And  when  he  saw  that  he  prevailed  not  against  him,  he 
touched  the  hollow  of  his  thigh :  and  ^  the  hollow  of  Jacob's  thigh 
was  out  of  joint,  as  he  wrestled  with  him. 

26  And  ^  he  said,  Let  me  go,  for  the  day  breaketh ;  and  he  said, 
■  I  will  not  let  thee  go,  except  thou  bless  me. 

X    Hos.  12:  3,  4;    Eph.  6:  12.     y    Matt.  26:   41;    2    Cor.   12:   7.      z     Luke    24:    28. 
a  Hos.  12 :  4. 


24.  Jacob  was  now  left  alone  by 
his  own  choice,  entrusting  his  all  to 
God,  and  there  icrestled  a  man  loith 
Mm.  This  was  no  dream  nor  vision, 
but  reality.  In  Hos.  12:  4,  5,  the 
man  who  wrestled  with  him  is  called 
the  angel^  and  the  Lord  of  hosts,  and 
in  vs.  30  of  this  chapter,  Jacob  calls 
him  God.  Who  then  is  the  God-man, 
the  Angel  of  the  Covenant,  but  the 
Eternal  Son  of  God  ?  This  wrest- 
ling was  a  real  hand  to  hand  encoun- 
ter and  struggle,  yet  not  necessarily 
in  the  form  of  common  wrestling. 
The  idea  is  of  close,  pei-sonal,  corpo- 
real conflict,  in  which  the  issue  of 
physical  strength  was  joined.  This 
is  plain  from  the  crippling  of  the 
thigh  which  arrested  the  conflict  and 
disabled  him.  God  would  in  this 
form  come  against  Jacob,  as  his  ene- 
my, instead  of  Esau  whom  he  feared, 
would  show  him  that  it  was  He  who 
had  the  controversy  with  him,' and 
who  must  be  propitiated. 

25.  When  the  Covenant  Angel 
found  his  antagonist  prevailing  over 
him,  Jacob  was  crippled  in  his  hip- 
joint  by  the  angel  to  humble  his  car- 
nal nature,  and  to  show  the  Divine 
nature  of  the  mysterious  wrestler. 
Henceforth  he  must  go  halting  and 
feeling  his  weakness  in  the  carnal 
fleshly  department,  where  he  had 
been  strong  and  had  boasted  himself. 
And  so  soon  as  he  discovered  that 
the  w]-estler  was  God,  the  Covenant 
Angel,  he  struggled  not  any  longer 
by  muEx;le  but  by  prayer,  and  so  he 


prevailed.  "  When  God  has  a  new 
thing,  of  a  spiritual  nature,  to  bring 
into  the  experience  of  man,  he  be- 
gins with  the  senses.  He  takes  man 
on  the  ground  on  which  he  finds  him, 
and  leads  him  through  the  senses  to 
the  higher  things  of  reason,  con- 
science, and  communion  with  God." 
— Murphy.  This  was  the  turning- 
point  in  Jacob's  life.  Henceforth  he 
will  put  I'ess  dependence  on  the  flesh, 
and  fleshly  means,  and  more  upon 
God  his  deliverer.  He  prevailed  in- 
deed, but  bore  about  in  his  body  the 
marks  of  the  struggle,  and  succeeded 
only  by  prayer  and  faith.  The  thigh 
is  the  pillar  of  a  man's  strength,  and 
the  hip-joint  is  the  seat  of  physical 
force  for  him  who  would  stand  his 
ground  as  a  wrestler. 

26.  Jacob  still  struggled  and  held 
fast,  though  disabled.  This  was  the 
believer's  importunity — the  bruising 
of  the  persistent  wrestler  (Luke  1 8  : 
5),  which  prevails  as  it  did  over  the 
unjust  judge.  But  Jacob  conquers 
at  the  moment  his  physical  strength 
is  crippled.  "  When  1  am  weak  then 
am  I  strong."  (2  Cor.  12  :  10.)  The 
All-powerful  cannot  go  without  Ja- 
cob's leave.  And  Jacob  will  not 
let  Him  go  except  He  bless  him. 
What  loving  condescension  of  the 
covenant  God,  binding  himself  to 
the  sinner !  "  I  will  not  leave  thee 
nor  forsake  thee."  (Heb.  13:  5.) 
"  Concerning  the  work  of  my  hands 
command  ye  me."  What  power  of 
faith  to  hold  on,  and  not  to  let  go 


B.  C.  1836.] 


CHAPTER   XXXn. 


135 


27  And  he  said  unto  him,  What  is  thj  name  ?  And  he  said^ 
Jacob. 

28  And  he  said,  ^  Thy  name  shall  be  called  no  more  Jacob,  but 
Israel :  for  as  a  prince  hast  thou  *^  power  with  God,  and  ^  with  men, 
and  hast  prevailed. 

29  And  Jacob  asked  him,  and  said,  Tell  7ne,  I  pray  thee,  thy 
name :  and  he  said,  ®  Wherefore,  ^5  it  that  thou  dost  ask  after  my 
name  ?     And  he  blessed  him  there. 

30  And  Jacob  called  the  name  of  the  place  Peniel :  for  ^  I  have 
seen  God  face  to  face,  and  ^  my  life  is  preserved. 

b  ch.  35  :  10  ;  2  Kin?3  17 :  34.    c  Hos.  12  .  3,  4.     d  ch.  2-5  :  31,  and  27  :  33.    eJudg.  13:18. 
f  ch.  16  :  13  ;  Exod.  24  :  11,  and  33 :  20  ;  Deut.  5  :  24.    g  Judg.  6  :  22,  and  13  :  22  ;  Isa.  6 :  5. 


the     Covenant     Angel     Tvlthout    a 
blessing  1 

27,  28.  Jacob's  name  is  now  asked, 
not  for  information,  but  in  order  to 
call  attention  to  his  former  self,  as 
needing  to  be  put  away.  "  Put  off, 
therefore,  the  old  man."  (Col.  3  :  9.) 
The  great  change  is  indicated  by  a 
new  name.  He  is  no  more  sitpplant- 
er  (Jacob),  but  jyrevailer  iciili  God, 
(Israel.)  ^  For  as  a  prince,  etc. 
Jacob  presents  a  resistless  force  when 
be  comes  to  God,  as  the  helpless,  dis- 
abled suppliant,  still  cleaving  to  Him, 
though  prostrate  in  the  dust.  This 
is  the  Divine  energy  in  the  weak 
creature,  which  prevails  alike  with 
God  and  with  men.  Now  Jacob  Is 
father  of  the  praying  ones.  "  The 
sons  of  Jacob  "  are  the  children  of 
firm  faith  and  earnest  prayer.  Where 
this  phrase  occurs  elsewhere,  this  is 
the  significance  of  it.  It  designates 
the  class  of  praying  ones.  (Mai.  3  : 
6.)  Observe. — How  gracious  in 
God  to  call  His  praying  children  pre- 
vailers — to  give  them  thus  beforehand 
the  assurance  of  success,  so  as  to  en- 
courage prayer  and  importunity. 
(Luke  11:  8;  Isa.  45:  19.)  Sept. 
reads,  Because  thou  hast  had  power 
with  God  thou  sJialt  he  miglitij  with 
men.  His  prevalence  with  the  angel 
(man)  Is  referred  to  as  the  pledge  of 
his  prevalence  with  Esau.  Observe. 
— He  who  wins  God  to  his  side  wins 


man  also,  and  gains  the  day,  surely. 
The  victory  which  Jacob  had  former- 
ly gained  over  man  In  struggling  for 
his  birthright  was  now  sanctioned  and 
ratified  b}'  the  victory  he  had  ob- 
tained over  God.  The  birthright 
which  he  had  before  obtained  by  un- 
fair means  was  now  granted  to  him 
as  the  gift  of  God. 

29.  When  Jacob  now  Inquires  for 
the  name  of  this  mysterious  -wrestler, 
he  gets  not  the  name,  but  a  blessing, 
which  sufficiently  reveals  His  Identity. 
If  the  name  of  Jacob  Is  Prevailer,  the 
name  of  God  is  Blessing.  "  God  is 
Light."  "  God  Is  Love."  (1  John  1. 
See  Judges  13  :  16-18.)  The  cov- 
eted Uessitir/  is  obtained. 

30.  Jacob  names  the  place  of  this 
memorable  scene  Peniel,  meaning 
the  face  of  God.  He  is  first  spoken 
of  as  a  man.  Hosea  calls  Him  the 
Angel,  (ch.  12:4;  See  also  vs.  5,) 
and  here  Jacob  calls  Him  God.  Ja- 
cob was  fully  satisfied  that  this  was 
God.  It  is  In  His  blessing  us  that 
God  reveals  Himself  most  clearly  to 
us.  (Luke  24  :  30,  31  ;  John  20  :'  16, 
17;  ch.  16  :  13.)  To  see  God  face 
to  face  and  lioe  is  the  marvel  of  hu- 
man experience.  In  this  outward 
wrestling  of  man  with  man,  God 
comes  down  to  our  senses  and  adapts 
Himself  to  our  every  day  circum- 
stances. (So  in  ch.  18  :  1,  4,  8.) 
He  shows  also  here,  through  the  de- 


136 


GENESIS. 


[B.C.  1836. 


31  And  as  lie  passed  over  Penuel,  the  sun  rose  upon  him,  and 
he  halted  upon  his  thigh. 

32  Therefore  the  children  of  Israel  eat  not  of  the  sinew  which 
shrank,  which  is  upon  the  hollow  of  the  thigh,  unto  this  day ;  be- 
cause he  touched  the  hollow  of  Jacob's  thigh  in  the  sinew  that 
shrank. 


k 


CHAPTER    XXXIII. 

ND  Jacob  lifted  up  his  eyes,  and  looked,  and  behold,   *Esau 
came,  and  with  him  four  hundred  men.     And  he  divided  the 
cliildren  unto  Leah,  and  unto  Kachel,  and  unto  the  two  handmaids. 

2  And  he  put  the  handmaids   and  their  children  foremost,  and 
Leah  and  her  children  after,  and  Rachel  and  Joseph  hindermost. 

3  And  he  passed  over  before  them,  and  ^  bowed  himself  to  the 
ground  seven  times,  until  he  came  near  to  his  brother. 

a  ch.  32 :  6.    b  ch.  18 :  2,  and  42 :  6,  and  43 :  26. 


partment  of  sense,  that  spiritual  con- 
flict in  which  God  wrestles  with  our 
carnal  nature  and  the  Spirit  strives 
with  man,  who  is  flesh,  yet  so  disabling 
mere  self  and  carnal  strength  by  His 
grace  as  to  put  him  upon  prayer  and 
iaith  for  a  real  victory.  Here  also  is  a 
prophetic  representation  of  God's 
conflict  with  the  Israel,  His  covenant 
people,  in  which  they  contend  against 
God  and  resist  the  Holy  Ghost,  until 
He  at  length  breaks  down  their 
pride  and  boast  by  His  mysterious 
touch,  and  they  become  a  new  peo- 
ple, called  by  a  new  name,  as  men 
of  dependence  and  of  prayer  and  of 
prevalence  with  God. 

31,  32.  Penuel — same  as  PenieL 
AVith  the  sunrising  after  that  night 
of  conflict  came  the  daybreak  upon 
his  soul.  ^  And  lie  halted  upn7i  Ms 
thigh.  His  lameness  was  painfully 
apparent.  God  will  have  us  remem- 
ber our  weakness  daily  and  hourly 
in  the  whole  journey  of  life.  ^  The 
sinew  that  shrank.  This  is  the  princi- 
pal nerve  or  cord  in  the  movement 
of  the  hip,  which  is  most  readily 
injured  in  wrestling. 


CHAPTER  XXXIII. 
§  56.    Jacob   conciliates   Esau 

WITH    PRESENTS.      AjRRlVES    IN 

Canaan. 

The  dreaded  meeting  is  now  at 
hand.  Jacob  calmly  prepares  for  it, 
and  makes  ready  for  the  worst.  He 
arranges  his  company  into  three 
bands,  forming  a  long  train.  He 
himself  took  the  lead  to  meet  Esau 
with  utmost  courtesy  and  concilia- 
tion ;  the  presents  having  been  sent 
before.  Jacob  has  faith  in  God,  but 
not  in  his  brother. 

1-3.  He  so  arranges  his  family  as 
that  those  most  dear  to  him  shall  be 
most  in  the  rear  and  the  last  to  be 
exposed.  He  made  sevenfold  obei- 
sance to  his  brother — in  the  form  of 
Oriental  prostration  before  a  superior 
— bowing  his  head  to  the  ground. 
Esau  has  the  array  of  physical  force. 
Jacob  has  only  a  weak  band  of  wo- 
men and  children.  Yet  Jacob  pre- 
vails. He  acknowledged  Esau  as 
the  elder  brother,  and  remembered 


B.  C.  1836.] 


CHAPTER  XXXIII. 


137 


4  *  And  Esau  ran  to  meet  him,  and  embraced  him :  *  and  fell  on 
his  neck,  and  kissed  him  ;  and  they  wept. 

5  And  he  lifted  up  his  eyes,  and  saw  the  wojnen  and  the  chil- 
dren, and  said.  Who  are  those  with  thee  ?  And  he  said,  The  chil- 
dren ®  which  God  hath  graciously  given  thy  servant. 

6  Then  the  handmaidens  came  near,  they  and  their  children, 
and  they  bowed  themselves. 

7  And  Leah  also  with  her  children  came  near,  and  bowed  them- 
selves ;  and  after  came  Joseph  near  and  Eachel,  and  they  bowed 
themselves. 

8  And  he  said.  What  meanest  thou  by  ^all  this  drove  which  I 
met  ?  And  he  said,  These  are  ^  to  find  grace  in  the  sight  of  my 
lord. 

9  And  Esau  said,  I  have  enough,  my  brother ;  keep  that  thou 
hast  unto  thyself. 

10  And   Jacob   said,  Nay,  I  pray  thee,  if  now  I  have  found 


c  ch.  32:  28.     d  ch.  45:  14,  15.     e  ch,  48: 
g  ch.  32:5. 


Ps.  127 :  3 ;  Isa.  8  :  18.     f  ch.  32:  16. 


doubtless,  his  own  unfair  treatment 
of  him. 

4.  Esau  now  shows  a  most  remark- 
able tenderness.  His  brotherly  feel- 
ings control  all  his  alienation  and 
passion.  He  makes  the  fondest  ad- 
vances. It  is  a  scene  like  that  of 
the  prodigal  son  meeting  his  father. 
What  a  picture;,  of  love  instead  of 
hate — fraternity  for  enmity  !  Who 
can  so  change  the  heart  of  man  but 
God  alone  ?  The  lion  is  turned  to 
be  the  lamb.  God  is  better  to  Jacob 
than  his  fears,  better  than  his  deserts. 
"  When  a  man's  ways  please  the 
Lord,  He  maketh  even  his  enemies 
to  be  at  peace  with  him." 

5.  Who.  Ueh.— Who  these  to  thee 
— pertaining  to  thee — along  with 
thee?  The  majority  were  the  chil- 
dren whom  God  hath  graciously 
granted  to  thy  servant.  Jacob  thus 
faithfully  acknowledges  God's  hand 
in  his  affairs.  He  is  his  Covenant 
God. 

6-9.    The    groups    passed    along 

"with  profound  obeisance  before  Esau, 

in   their  order.     ^   What.     Heb. — 

What  to  thee  is  all  this  train  ?     The 

12* 


carsiiyan  or  camp  he  had  already  met 
he  cannot  understand.  What  rela- 
tion do  they  sustain  to  Jacob,  or 
what  is  his  object  in  such  an  array  ? 
He  states  the  object.  It  is  to  Jind 
grace  in  the  eyes  of  my  lord.  They 
were  to  conciliate  Esau's  favor. 
Esau  declines  the  gift,  on  the  ground 
that  he  has  enough  already  and  is  in 
no  need  of  such  an  addition  to  his 
possessions.  ^  Keep.  Heb. — Be  that 
to  thee  which  is  to  thee  (thine.)  This 
was  natural  to  a  high-minded  man  ; 
though  it  was  Oriental  to  profess  in- 
difference where  the  gift  was  really 
craved,  or,  at  least,  welcome  enough. 
10.  Jacob  urges  the  acceptance. 
To  decline  a  gift  is  a  token  of  enmity 
among  the  Orientals.  ^  For.  Heb. 
—  Therefore  1  have  seen  thy  face  like 
seeing  the  face  of  God,  and  thou  uast 
pleaded  with  me,  (didst  receive  me  fa- 
vorably.) "  God  Himself  had  ap- 
peared to  Jacob  as  his  combatant 
mstead  of  Esau.  Therefore  Jacob 
sees  in  Esau  the  appearance  of  God 
again.  And  in  this  case,  as  in  that, 
the  face,  angry  at  first,  changes  into 
kindness  to   the  believing   man." — 


138 


GENESIS. 


[B.  C.  1836. 


grace  in  thy  sight,  then  receive  my  present  at  my  hand :  for  there* 
fore  I  ^^  have  seen  thy  face,  as  though  I  had  seen  the  face  of  God, 
and  thou  wast  pleased  with  me. 

11  Take,  I  pray  thee,  '  my  blessing  that  is  brought  to  thee ; 
because  God  had  dealt  graciously  with  me,  and  because  I  have 
enough  :  ^  and  he  urged  him,  and  he  took  it. 

12  And  he  said,  Let  us  take  our  journej^,  and  let  us  go,  and  I 
will  go  before  thee. 

13  And  he  said  unto  him.  My  lord  knoweth  that  the  children 
are  tender,  and  the  flocks  and  herds  with  young  are  with  me,  and 
if  men  should  over-drive  them  one  day,  all  the  flock  will  die. 

14  Let  my  lord,  I  pray  thee,  pass  over  before  his  seiTant :  and  I 
will  lead  on  softl}^,  according  as  the  cattle  that  goeth  before  me 
and  the  childi^en  be  able  to  endure ;  until  I  come  unto  my  lord 
'  unto  Seir. 

15  And   Esau  said.  Let  me  now  leave  with  thee  some  of  the 


h  ch.  43 :  3 ;  2  Sam.  3 :  13,  and  14 :  24,  28,  32  ;  Matt.  18  :  10.    i  Judg.  1 :  15  ;  1  Sam.  25 :  27, 
and  80  :  26 ;  2  Kings  5  :  15.    k  2  Kings  5  :  23.     1  ch.  32  :  3. 


Baumgarten.  Already  he  had  met 
Esau  in  the  conflict  with  God,  and  had 
received  encouragement  of  success  in 
this  meeting ;  and  now  he  recognizes 
the  significance  of  that  wrestHng 
which  ends  in  blessing.  Seeing  Esau 
now  is  like  his  seeing  the  face  of  God, 
and  that  which  was  ah-eady  signified 
to  him  by  the  angel  must  not  fail. 
Here  again  Jacob  displays  his  tri- 
umphant faith.  Others  understand 
it,  "  In  thy  countenance  I  have  been 
met  with  Divine  (heavenly)  friend- 
liness. He  must  have  discerned  the 
work  of  God  in  the  unexpected 
change  in  his  brother's  disposition 
towards  him,  and  in  his  brother's 
friendliness  a  reflection  of  the  Di- 
vine."— Keil  and  Delitzsch. 

11.  My  blessing.  That  is,  my  gra- 
tuity. So  a  gift  is  called  a  blessing 
in  1  Sam.  25  :  27  ;  30  ;  26  ;  2  Kings 
5:  15.  It  is  the  present  which  ex- 
presses his  blessing.  %  I  have  enough. 
Heb. — "  /  have  all,  as  heir  of  the 
promises."  "  All  are  yours."  Esau 
may  not  have  fully  understood  Ja- 
cob's larger  meaning.  Esau  had  said, 
literally,  /  have  much.     Jacob  says, 


"/  have  all."  The  worldling  may 
indeed  have  much  ;  but  he  lacks  one 
thing  which  is  the  vital  thing — which 
is  everything — as  the  soul  to  the 
body,  as  the  eye  to  the  needle,  as  the 
blade  to  the  knife.  The  Christian 
has  all  things,  the  world,  fife,  death, 
things  present,  things  to  come  !  Up- 
on this  urgency  of  Jacob,  Esau  yield- 
ed and  took  the  gift. 

12-15.  Esau  now  proposes  to  es- 
cort Jacob  through  the  country  with 
his  armed  band.  Jacob  declines  for 
reasons  which  are  plain.  But  such 
an  alliance  might  have  given  occa- 
sion for  the  old  animosity  to  break 
out.  Close  associations  of  Christian 
men  with  the  world  and  worldlings 
are  commonly  full  of  mischief  ^  The 
jlocJcs  and  herds  that  are  milking  are 
upon  me  (as  a  chai'ge  and  a  care) 
and  if  one  should  over-drive  them  a 
single  day  all  the  jlock  would  die. 
The  caravan  could  not  attempt  to 
keep  up  with  Esau's  horsemen,  with- 
out greatest  peril  of  life.  ^  Pass 
over  before.  Jacob  proposes  that 
!  Esau  go  on  in  advance.  Heb. — 1 
IV ill  lead   on  at   my  slow  gait,  at  the 


B.  C.  1836.] 


CHAPTER  XXXIII. 


139 


folk  that  are  with  me:  And  he  said,  What  needethit?     "^Let 
me  find  grace  in  the  sight  of  my  lord. 

16  U  So  Esau  returned  that  day  on  his  way  unto  Seir. 

17  And  Jacolo  journej^ed  to  "^  Succoth,  and  huilt  him  an  house, 
and  made  booths  for  his  cattle  :  therefore  the  name  of  the  place  is 
called  Succoth. 

18  IT  And  he  came  to  '^  Shalem,  a  city  of  ^  Shechem,  which  is  in 
the  land  of  Canaan,  when  he  came  from  Padan-aram  ;  and  pitched 
his  tent  before  the  city. 

19  And  ^  he  bought  a  parcel  of  a  field,  where  he  had  spread  his 
tent,  at  the  hand  of  the  children  of  Hamor,  Shechem's  father,  for  an 
hundred  pieces  of  money. 

20  And  he  erected  there  an  altar,  and  ^  called  it  El-Elohe-Israel. 


m  ch.  34  :  11,  and  47  :  25  ;  Ruth  2 :  13.    n  J osh.  13  :  27.    o  John  3  :  23.     p  Josh.  24 : 1 ;  Judg. 
:1.    q  Josh.  24:  32;  John  4:  5.     rch.35:7. 


pace  of  the  possessions  (cattle)  and 
at  the  j^ttce  of  the  children"  at  such 
gait  as  they  could  comfortably  travel. 
^  Until.  He  proposes  to  come  up 
to  him  at  length  at  Mt.  Seir,  where 
Esau  was  at  that  time  encamped  and 
sojourning.  This  meeting  was  to  be 
in  the  future.  His  direct  course  was 
to  Canaan  and  Hebron,  the  home  of 
Isaac  his  father.  But  he  would  pay 
an  early  visit  to  Esati.  We  suppose 
he  did,  but  we  have  no  account  of 
their  meeting  afterwards,  until  at 
their  Other's  funeral.     (Ch.  35  :  29.) 

15.  Esau  further  proposes  to  leave 
some  of  his  men  for  an  escort  and 
aid.  But  Jacob  declines  this  favor 
also,  trusting  most  in  the  guardian 
power  and  grace  of  God.  Kalisch 
reads,  "  Wherefore  do  I  thus  find 
grace  in  the  sight  of  ray  lord  ?  "  But 
the  accents  are  against  this  render- 
ing. ^  il///  lord.  This  is  the  lan- 
guage of  Oriental  courtesy,  but  im- 
plies no  relinquishment  of  his  birth- 
right claim.  JVIore  than  any  favor 
Esau  could  show  him  would  be  his 
brotherly  conciliation. 

\Q,  17.  Here  the  brothers  sepa- 
rated,— the  one  taking  the  way  to 
Seir,  the  other  the  way  to  Succoth. 
^  Built  him  an  house.  This  inti- 
joates  a  plan  for  sojourn.     Succoth, 


Booths — so  called  from  the  hooths 
erected  by  Jacob  there.  ''  These 
hooths  for  the  flocks  were  probably 
not  huts  of  branches  and  shrubs,  but 
hurdles  or  folds  made  of  t^vigs  woven 
together." — Keil  and  Delitzsch.  This 
place  lay  east  of  the  Jordan  and 
south  of  the  Jabbok.  Jacob  may 
have  remained  here  some  years.  He 
could  visit  his  father  from  this  point 
as  well  as  from  Shechem,  and  he  will 
not  be  expected  to  subordinate  him- 
self to  Isaac's  household  alter  having 
now  attained  a  position  of  patriarchal 
independence.  The  break  in  the 
text  here  indicates  a  pause  in  the 
history,  and  some  time,  six  or  eight 
years,  must  have  elapsed,  before  the 
painful  transaction  recorded  in  the 
next  chapter,  as  Dinah  was  noAV 
only  about  six  years  of  age.  Ob- 
serve.— In  Ps.  60 :  6,  reference  is 
had  to  this  formal  settlement  of  Ja- 
cob on  both  sides  of  the  Jordan,  as  a 
pledge  of  the  occupancy  of  the  whole 
land. 

18-20.  Jacob  at  length  took  up 
his  march  again  and  crossed  the  Jor- 
dan, at  one  of  the  fords  and  came  to 
\  Shalem.  This  is  more  properly  ren- 
I  dered,  came  in  safity  to  a  city  of  Si- 
I  che7n  alluding  to  ch.  28  :  21.  What 
i  Jacob  besought  in  his  vow  at  Bethel, 


.40 


GENESIS. 


[B.  C.  1825. 


A 


CHAPTER  XXXIV. 

ND  ^  Dinah,  the  daughter  of  Leah,  which  she  bare  unto  Jacob, 
^  went  out  to  see  the  daughters  of  the  land. 


a  ch.  30 :  21.    b  Tit.  2  :  5. 


he  now  received,  a  safe  return  "  in 
■peace  "  to  his  own  land.  He  bought 
the  land — "  a  parcel  of  the  field"  on 
which  his  encampment  had  been  lo- 
cated— for  a  hundred  pieces  of  money. 
This  coin,  called  Kesitah,  (lamb,)  Avas 
perhaps  of  the  value  of  a  lamb,  as 
Gesenius  suggests.  Ancient  coins 
were  often  stamped  with  the  figure 
of  an  animal,  perhaps  originally  with 
this  reference  to  its  value.  This 
JShechem,  Sychem,  Sychar,  is  now 
called  Nahlous,  and  is  the  central 
point  of  the  Holy  Land,  where  Abra- 
ham first  encamped  when  coming  in 
from  Mesopotamia,  and  builded  first 
an  altar.  (Ch.  12:6.)  "  A  parcel 
of  a  field  wliich  Jacob  gave  to  his  son 
Joseph "  is  mentioned  John  4  :  6, 
vvhcre  was  Jacob's  well, — this  very 
,)ot.  Jacob  was  the  first  patriarch 
A^ho  became  a  purchaser  of  a  home 
in  Canaan.  "  This  purchase  showed 
hat  Jacob,  in  reliance  upon  the 
^iromise  of  God,  regarded  Canaan  as 
his  own  home  and  the  home  of  his 
seed." — Keil  and  Delitzsch.  We  were 
pointed  to  a  Mahometan  wely,  called 
the  sepulchre  of  Joseph,  in  the  val- 
ley, *'  on  the  border  of  his  inheritance 
Avhicli  was  Mt.  Ephraim."  (Josh. 
2 1 :  32.)  It  was  at  the  south-eastern 
opening  of  the  valley  of  Shechem, 
not  far  from  the  town,  and  at  the 
foot  of  the  ridge  of  Gerizim,  just 
north  of  the  well  of  Jacob.  The 
people  proposed  to  show  us  the  tomb, 
out  were  so  exacting  in  their  de- 
,iiands  and  suspicious  in  their  con- 
duct that  we  declined. 

20.  An  altar.  Following  the  ex- 
ample of  Abraham,  (ch.  12  :  7.) 
Called  it  El-Elohe  Israel.     He  here 


uses  his  new  name,  "  Israel^''  in  close 
association  with  the  name  of  God, 
and  calls  God.,  (the  mighty,)  the  God 
of  Israel — his  Covenant  God.  He 
would  thus  honor  Him  by  a  memorial 
altar  and  would  worship  Him  as 
such.  This  is  in  keeping  with  his 
vow,  (ch.  28  ;  21.)  God  had  proved 
Himself  the  Mighty  One  and  his 
God,  in  giving  him  safe  escort,  and 
almighty  protection  and  deliverance, 
so  that  he  returned  to  his  father's 
house  in  peace.  Accordingly  as  he 
vowed,  so,  in  fulfilment  of  his  vow, 
he  takes  the  I^ord  to  be  his  God.,  and 
devotes  a  tenth  of  his  goods  to  His 
worship.     (See  ch.  28  :  20-22.) 

CHAPTER  XXXIV. 

§57.  Jacob  and  Hamor  the  Hi- 

VI TE. 

Jacob  suffers  now  one  of  the  most 
dreadful  calamities  that  can  befal  a 
household — the  disgrace  and  ruin  of 
his  daughter.  As  he  had  begun  his 
career  in  a  course  of  deceit  and  de- 
pendence on  carnal  expedients  to 
accomplish  even  the  best  ends,  he 
was  met  by  deceit  in  others  and 
punished  in  the  same  kind.  He  was 
then  brought  to  a  consciousness  of 
guilt,  and  humbled  before  God,  as 
his  Covenant  God,  protecting  and 
delivering  him  from  his  enemy,  whom 
he  had  wrongly  treated.  And  now 
he  is  exhibited  as  further  suffering 
shame  in  his  family.  "  As  a  son,  a 
servant,  a  husband,  a  father,  in 
youth,  manhood,  and  old  age,  Jacob 
is  a  sufferer." — Bush. 

1-5.  Dinah.     This    daugbter   of 


B.  C.  1825.] 


CHAPTER  XXXIV. 


141 


2  And  when  Shechem  the  son  of  Hamor  the  Hivite,  prince  of 
the  country,  ''saw  her,  he  "*  took  her,  and  lay  with  her,  and  de- 
filed he  -. 

3  Anl  his  soul  clave  unto  Dinah  the  daughter  of  Jacoh,  and  he 
loved  the  damsel,  and  spake  kindly  unto  the  damsel. 

4  And  Shechem  ^  spake  unto  his  father  Hamor,  saying,  Get  me 
this  damsel  to  wife. 

5  And  Jacob  heard  that  he  had  defiled  Dinah  his  daughter : 
now  his  sons  were  with  his  cattle  in  the  field :  and  Jacob  ^held  his 
peace  until  they  were  come. 

6  If  And  Hamor  the  father  of  Shechem  went  out  unto  Jacob 
to  commune  with  him. 

7  And  the  sons  of  Jacob  came  out  of  the  field  when  they  heard 

cch.  6:2;  Judg.  14:1.    dch.20:2.    eJudg.  14:2.    f  1  Sam.  10 :  27 ;  2  Sam.  13 :  22. 


liCah  was  about  six  years  old  when 
they  left  Padan-aram,  and  was  now 
probably  thirteen,  or  It  may  be  even 
sixteen,  which  accounts  for  the  time 
passed  at  Suceoth  and  Shechem.  At 
this  age  womanhood  is  attained 
amonff  the  Orientals.  The  Jewish 
Rabbis  of  a  later  time  fix  the  mar- 
riageable age  of  a  female  at  twelve 
years  and  a  day.  "  If  we  suppose 
Dinah  to  have  been  born  in  the  same 
year  with  Joseph,  avIio  was  in  his 
seventeenth  year  at  the  time  of  his  be- 
ing sold  as  a  bond-slave,  (ch.  37:  2,) 
the  events  of  this  chapter  must  have 
occurred  between  her  twelfth  and 
sixteenth  year." — Murphj.  ^  Went 
out  to  see.  Gr. —  To  knoic — make 
acquaintance  of  •  Heb. — To  look  at ; 
but  out  of  a  vain  curiosity  and  care- 
less intimacy ;  not  regarding  the  duty 
of  separation  from  idolatrous  people 
and  their  manners  and  habits.  It  is 
not  implied  that  this  was  the  only  in- 
stance of  her  going  out,  or  that  it  was 
the  first  instance.  She  had  probably 
become  accustomed  so  to  do,  until 
she  had  contracted  evil  associations 
and  tastes.  Josephus  has  it  that  "  she 
went  to  see  the  finery  of  the  women 
of  the  country  on  occasion  of  a  feast." 
"  Evil  communications  corrupt  good 
mar.jiers."     ^  Shechem.    This  was  a 


family  name.  This  man  was  prince 
of  the  country,  and  had  great  power 
and  great  facility  in  enticing  one  so 
inexperienced ;  and  in  his  pride  he 
hesitated  not  at  this  awful  sin  against 
God  and  man.  ^  Heb. — He  loved 
the  girl  and  spake  to  her  heart — spake 
comfortingly  to  her,  promising  fidel- 
ity and  marriage ;  which  neverthe- 
less could  not  atone  for  the  sin  and 
shame.  It  is  more  common  to  find 
men  bating  those  whom  they  have 
grievously  wronged  and  ruined.  It 
was  customary  for  parents  to  nego- 
tiate marriages  for  their  children, 
and  if  a  son  had  a  preference,  he 
would  appeal  to  his  father  to  procure 
for  him  the  object  of  his  choice.  ^  Ja- 
cob heard.  The  painful  news  came 
to  the  father,  and  he  was  over- 
whelmed, doubtless,  with  grief,  and 
held  his  peace — stunned  by  the  blow 
to  his  family — until  his  sons  should 
return  ti-om  tending  the  cattle  in  the 
field.  (See  Exod.  14:  14;  2  Sam. 
19:  11.) 

6-7.  The  father  of  the  seducer 
complies  with  his  son's  request  and 
goes  out  to  negotiate  with  Jacob  for 
the  daughter  in  marriage.  This  was 
according  to  the  Oriental  custom, 
that  the  fathers  should  arrange  for 
marrying  their   children.     But   the 


142 


GENESIS. 


[B.  C.  1825 


it :  and  the  men  were  grieved,  and  tliej^  ^  were  very  wroth,  because 
he  ^'  had  wrought  folly  in  Israel,  in  lying  with  Jacob's  daughter ; 
^  which  thing  ought  not  to  be  done. 

8  And  Hamor  communed  with  them,  saying,  The  soul  of  my 
son  Shechem  longeth  for  your  daughter :  I  pray  you  give  her  him 
to  wife. 

9  And  make  ye  marriages  with  us,  and  give  your  daughters 
unto  us,  and  take  our  daughters  unto  you. 

10  And  ye  shall  dwell  with  us  :  and  ^  the  land  shall  be  before 
you ;  dwell  and  ^  trade  ye  therein,  and  '"  get  you  possessions 
tlierein. 

11  And  Shechem  said  unto  her  father,  and  unto  her  brethren, 
Let  me  find  grace  in  your  eyes,  and  what  ye  shall  say  unto  me,  I 
will  give. 

12  Ask  me  never  so  much  ^  dowry  and  gift,  and  I  will  give  ac- 
cording as  ye  shall  say  unto  me :  but  give  me  the  damsel  to  wife. 


poll 

.49 

:  7 

2  Sam. 

13: 

21 

h  Josh. 7 

15 

Judg 

20: 

6. 

i  Deut. 

23: 

17 

2  Sam 

13 

12. 

k  ell. 

13: 

9,  and 

20 

15 

1 

ch.  42:  34. 

m 

ch.47 

27. 

n 

Exod.  22 

:  Ifi 

17 

Deut. 

19r. 

29; 

1  Sam 

18 

25 

sons,  if  they  were  their  own  brotliers, 
had  also  a  voice  in  regard  to  the 
marrying  of  their  sisters.  The  brotli- 
ers loere  grieved — 'Vexed-  (enraged) 
when  they  heard  the  news,  and  they 
left  the  field.  Heb. — And  it  urns  kin- 
dled to  them  exceeding!?/ — they  were 
exceedingly  inflamed.  ^  Wrought 
follii — ivrought  iniquity.  This  was  a 
standhig  phrase  from  this  time  forth 
for  crimes  against  the  honor  and  vo- 
cation of  Israel  as  the  covenant  peo- 
ple— especially  for  gross  sins  of  the 
flesh.  (Deut.  2-2  :  21 ;  Judrr.  20  :  10  ; 
2  Sam  13:2.)  "  Fool  "  and  "  folly  " 
are  terms  used  of  impiety  and  iniq- 
uity. (See  Proverbs.)  %  Israel,  The 
term  is  here  first  used  to  designate 
the  covenant  people  as  the  descend- 
ants of  Jacob.  His  seed  were  the 
chosen  of  God,  and  therefore  the 
crime  was  more  shocking  as  com- 
mitted against  the  church.  ^  Ought 
not.  Heb. — And  so  it  shall  not  he 
done.  The  sons  of  Jacob  now  first 
appear  as  a  religious  class,  conscious 
of  the  contrast  between  themselves 
and  Canaan,  and  drawing   the  line 


between  their  conduct  and  that  of 
Ishmael  and  Esau,  in  regard  to  alli- 
ances with  strangers. 

8-10.  Hamor  now  opened  his  busi- 
ness to  the  brothers,  as  having  a 
voice  in  the  matter  of  their  sister's 
marriage  to  his  son.  (Ch.  24 :  50.) 
The  most  attractive  offers  are  made 
for  an  alliance  of  their  tribes  on 
condition  of  this  marriage — inter- 
marriage, the  freedom  of  the  soil, 
for  dwelling  and  trading  and  settling 
among  them,  holding  property.  ^  Get 
you  possessions  in  it — settle  down 
securely. 

11,  12.  The  offending  Shechem 
adds  also  an  inducement — that  he 
will  give  whatever  they  shall  say  as  a 
dowry  and  gift;  that  is,  as  a  bridal 
present — dowry  to  her,  and  to  her 
family  gifts ^  (ch.  24  :  53,)  not  as 
a  price  for  the  bride.  Thus  it  is 
plain  that  the  father  and  son  are 
both  anxious  to  give  the  injured 
daughter  the  most  honorable  position, 
and  to  make  all  amends  possible  for 
tlie  injury  and  shame  brought  upon 
the  family. 


B  C.  1825.] 


CHAPTER  XXXIV. 


143 


13  And  the  sons  of  Jacob  answered  Shechem  and  Hamor  his 
father  °  deceitfully,  and  said,  Because  he  had  defiled  Dinah  their 
sister : 

14  And  they  said  unto  them,  We  cannot  do  this  thing,  to  give 
our  sister  to  one  that  is  uncircumcised :  for  ^  that  ivere  a  reproach 
unto  us  : 

15  But  in  this  will  we  consent  unto  you  :  If  ye  will  he  as  we  he, 
that  ever}^  male  of  you  he  circumcised  ; 

16  Then  will  we  give  our  daughters  unto  j^ou,  and  we  will  taka 
your  daughters  to  us,  and  we  will  dwell  witli  you,  and  we  will  be- 
come one  people. 

17  But  if  ye  will  not  hearken  unto  us,  to  be  circumcised,  then 
will  we  take  our  daughter,  and  we  will  be  gone. 

18  And  their  words  pleased  Hamor,  and  Shechem,  Hamors  son. 

19  And  the  young  man  deferred  not  to  do  the  thing,  because  he 
had  delight  in  Jacob's  daughter  :.and  he  was  ^  more  honorable  than 
all  the  house  of  his  father. 

20  IF  And  Hamor  and  Shechem  his  son  came  unto  the  gate  of 
their  city,  and  communed  with  the  men  of  their  city,  saying, 

o  2  Sam,  13 :  24,  etc.     p  Josh.  5:9.     q  1  Chron.  4 :  9. 


13-17.  The  sons,  etc.  In  Oriental 
countries  it  is  held  that  the  brothers 
are  more  deeply  disgraced  by  the 
seduction  of  their  sister  than  the  hus- 
Daud  is  by  the  fall  of  his  wife ;  for 
the  wife  can  be  divorced,  but  not  the 
sister.  (2  Sam.  13  :  28.)  ^  An- 
sivered  deceitfully.  They  had  re- 
course to  a  shameful  stratagem,  and 
under  the  pretence  of  sealing  a 
compact  with  them  by  the  sacred  or- 
dinance of  circumcision,  they  pro- 
fanely abused  the  sacrament  to 
execute  their  revenge.  ^  Because. 
They  justified  themselves  in  this  by 
the  gross  outrage  of  Shechem.  It 
was  right  enough  that  they  should 
decline  the  proposals  of  intermarriage 
with  heathi^n.  Their  demand  is  fair, 
that  the  tribe  shall  first  associate 
themselves  religiously  with  the  cove- 
nant ~  people  by  the  sacrament  of 
circumcision.  On  this  sole  condition 
they  will  give  their  consent  to  the 
marriage. 

18,  19.  The  proposal  was  satisfac- 


tory to  Hamor  and  Shechem.  Heb. 
—  Their  words  icere  r/ood  in  the  eyes 
of,  etc.  And  the  latter  did  not  hesi- 
tate nor  delay  to  submit  to  the  ordi- 
nance, because  of  his  love  for  Dinah. 
^  And  he  icas  honored  before  all  his 
father's  house.  This  high  character 
is  given  to  him,  perhaps  referring 
only  to  his  social  standing.  But  he 
was  a  heathen,  and  the  covenant 
family  of  Jacob  must  have  known 
that  no  mere  outward  ceremonial 
act  could  incorporate  them  with  the 
chosen  family  so  as  to  make  them 
sharers  in  the  future  glory  of  Israel. 
Nor  could  the  sacrament  itself  make 
this  wrong-doer  a  true  Israelite.  He 
took  a  mere  woi'ldly  view  of  the 
matter,  and  was  willing  to  take  the 
sacrament  for  gain. 

20-23.  The  father  and  son  now 
siibmit  the  proposal  to  the  people  of 
their  tribe — the  Hivites— at  the  gate 
of  the  city,  where  the  people  assem- 
bled commonly  for  public  business. 
These  two,  who  had  now  an  interest 


144 


GENESIS. 


[B.  C.  1825 


21  These  men  are  peaceable  with  us,  therefore  let  them  dwell 
in  the  land,  and  trade  therein :  for  the  land,  behold,  it  is  large 
enough  for  them  :  let  us  take  their  daughters  to  us  for  wives,  and 
let  us  give  them  our  daughters. 

22  Only  herein  will  the  men  consent  unto  us  for  to  dwell  with 
us,  to  be  one  people,  if  every  male  among  us  be  circumcised  as 
they  are  circumcised. 

23  Shall  not  their  cattle,  and  their  substance,  and  every  beast 
of  theirs  be  ours  ?  only  let  us  consent  unto  them,  and  they  will 
dwell  with  us. 

24  And  unto  Hamor,  and  unto  Shechem  his  son,  hearkened  all 
that  ^  went  out  of  the  gate  of  his  city :  and  every  male  was  circum- 
cised, all  that  went  out  of  the  gate  of  his  city. 

25  H  And  it  came  to  pass  on  the  third  day,  when  they  were  sore, 
that  two  of  the  sons  of  Jacob,  ^  Simeon  and  Levi,  Dinah's  brethren, 
took  each  man  his  sword,  and  came  upon  the  city  boldly,  and  slew 
all  the  males. 

26  And  they  slew  Hamor  and  Shechem  his  son  with  the  edge 
of  the  sword,  and  took  Dinah  out  of  Shechem's  house,  and  went 
out. 

27  The  sons  of  Jacob  came  upon  the  slain,  and  spoiled  the  city; 
because  they  had  defiled  their  sister. 


r  ch.  23 :  10.    s  ch.  49 :  5,  6, 


in  the  question,  plead  for  an  accept- 
ance of  the  proposal.  They  plead, 
(1.)  The  peaeeableness  of  the  family 
of  Jacob.  (2.)  The  ample  room  for 
their  settlement  and  the  expediency 
of  an  alliance  with  them.  They  then 
state  the  sole  condition  upon  which 
this  object  can  be  gained ;  and  they 
urge  their  plea  by  an  artful  reference 
to  the  great  advantage  in  increasing 
the  common  wealth  of  the  tribe  by 
the  annexation  of  this  people.  ^  Be 
ours.  It  would  be  so  much  increase 
to  the  stock  and  wealth  of  the  tribe 
to  take  in  this  powerful  and  rich 
family. 

24.  The  agreement  was  executed, 
and  Dinah  was  taken  home  to  She- 
chem's house,  (vs.  26.)  The  consent 
of  the  people  could  scarcely  have 
been  had  on  the  sole  ground  of  the 
secular  advantage.  But  they  doubt- 
less knew  that  this  sacred   rite  was 


customary  among  other  nations, 
Egyptians  and  Colchians,  as  an  act 
of  religious  or  priestly  consecration. 
This  rite  passed  from  nation  to  na- 
tion in  various  ways. 

25.  The  plot  was  deeply  laid. 
When  the  Shechemites  were  suffer- 
ing most  from  the  wound,  the  two 
sons  of  Jacob,  Simeon  and  Levi, 
(with  their  tribe,  of  course,)  leading 
their  dependents,  attacked  the  city 
and  slew  all  the  males,  including  the 
father  and  his  wicked  son,  and  they 
took  their  sister  from  his  house. 
Simeon  and  Levi  were  sons  of  Leah 
and  therefore  were  own  brothers  of 
Dinah,  and  held  themselves  charged 
to  avenge  her  disgrace  and  ruin. 
They  would  be  six  and  seven  years 
older  than  she  was ;  that  is,  in  their 
twenty-second  and  third  years,  sup- 
posing her  to  have  been  sixteen. 

27-29.  All  the  sons  of  Jacob  seecJ 


B.  C.  1825.] 


CHA1?TER  XXXIV. 


145 


28  They  took  their  sheep,  and  their  oxen,  and  their  asses,  and 
that  which  ivas  in  the  city,  and  that  which  was  in  the  field. 

29  And  all  their  wealth,  and  all  their  little  ones,  and  their  wives 
took  they  captive,  and  spoiled  even  all  that  luas  in  the  house. 

30  And  Jacob  said  to  Simeon  and  Levi,  *  Ye  have  "^  troubled  me, 
^  to  make  me  to  stink  among  the  inhabitants  of  the  land,  among  the 
Canaanites  and  the  Perizzites  :  ^  and  I  being  few  in  number,  they 
shall  gather  themselves  together  against  me,  and  slay  me,  and  I 
shall  be  destroyed,  I  and  my  house. 

31  And  they  said.  Should  he  deal  with  our  sister  as  with  an 
harlot  ? 

t  ch.  49:  6.    u  Josh.  7:  25.    x  Exod.  5:  21;  1  Sam.  13:  4.    y  Deut.  4:  27;  Ps.  105:  12. 


to  have  joined  in  this  revengeful 
proceeding,  despoiUng  the  city,  seiz- 
ing the  cattle  and  goods,  taking  the 
children  and  wives  captives,  after 
destroying  the  males.  This  was  a 
piece  of  shocking  cruelty  and  treach- 
ery. 

30.  Jacob  was  overwhelmed  now 
with  a  new  trouble.  It  was  shocking 
that  his  family  had  been  disgraced 
by  the  sin  and  shame  of  his  daughter. 
Now  the  sin  and  cruelty  of  his  sons 
is  a  new  source  of  grief.  But  he 
does  not  now  make  mention  of  their 
crime  against  God,  but  only  of  the 
inmiediate  consequences  to  him  and 
his  house  from  the  wrath  of  the 
neighboring  tribes.  This  atrocious 
and  bloody  deed  had  made  him 
odious  and  infamous  in  the  eyes  of 
these  Canaanites,  (ch.  13  :  7,)  and 
this  peril  he  mentions  to  arouse  the 
compunction  of  his  sons.  They 
might  care  for  this  common  danger, 
if  not  for  their  sin.  As  he  and  his 
house  were  few  in  number  as  com- 
pared with  these  surrounding  tribes, 
they  might  all  of  them  expect  to  be 
swept  away  in  retaliation,  as  most 
offensive  to  them.  Heb. — /,  men  of 
13 


number — easily    numbered,   he   and 
his. 

31.  The  sons  make  no  defence  at 
this  reproof  of  their  father,  except  to 
set  forth  how  infamous  was  the  deed 
of  Shechem  in  dealing  with  their  sis- 
ter as  with  a  harlot !  It  was  a  viola- 
tion of  the  sacred  laws  of  hospitality, 
and  it  was  a  burning  disgrace  to  Is- 
rael, the  covenant  people.  This  is 
the  language  of  passion,  gloating  it- 
self in  revenge  and  taking  no  blame, 
but  justifying  outrage  by  outrage. 
Should  the  law  be  taken  thus  into 
their  own  hands  ?  Should  the  inno- 
cent be  made  to  suffer  for  the  guilty 
in  such  an  indiscriminate  slaughter  ? 
Should  the  sacred  rite  of  circumcision 
— a  sacramental  seal  of  God's  cove- 
nant— be  abused  and  profaned  to 
serve  the  ends  of  treachery  ?  Jacob 
on  his  death-bed  pronounces  severe 
sentence  upon  this  bloody  deed  and 
upon  Simeon  and  Levi  as  leaders  in 
it — excluding  them  from  the  rights 
of  primogeniture,  (ch.  49  :  5-7.) 
The  evil  consequences  of  their  con- 
duct are  noticed  here  to  show  how, 
by  God's  good  providence,  the  chosen 
family  are  protected.     (Ch.  35  :  5.) 


146 


GENESIS. 


FB.  C.  1815. 


CHAPTER  XXXV. 

AISTD  God  said  unto  ^  Jacob,  Arise,  go  up  to   Betli-el,  and  dwell 
there  :  and  make  there  an  altar  unto  God,  ^  that  appeared  unto 
thee  '^  when  thou  fleddest  from  the  face  of  Esau  thy  brother. 

2  Then  Jacob  said  unto  his  ^  household,  and  to  all  that  tvere 
with  him,  Put  away  ^  the  strange  gods  that  are  among  you,  and  be 
^  clean  and  change  your  garments  : 

3  And  let  us  arise,  and  go  up  to  Beth-el ;  and  I  will  make  there 
an  altar  unto  God  ^  who  answered  me  in  the  day  of  my  distress, 
^  and  was  with  me  in  the  way  which  I  went. 

a  ch.  28:19.  bch.  28:13.  c  ch.  27  :  43.   d  ch.  18  :  19:  Josh.  24:  15.  e  ch.  31 :  19, 34  , 
Josh.  24 :  2,  23.  f  Exod.  19  :  10.  g  ch.  32 :  7,  24 ;  Ps.  107  :  6.  h  ch.  28  :  20,  and  31 :  3,  42. 


CHAPTER   XXXV. 

§  58.  Covenant  Pkomise  re- 
newed TO  Jacoij  at  Bethel. 
Jacob  at  Mamre.  Isaac's 
Death. 

Jacob  journe}'S  from  Shechem  to 
Bethel,  where  he  has  a  vision  and 
erects  a  pillar,  and  thence  he  trav- 
els to  Hebron,  to  visit  his  father 
Isaac,  whose  death  is  here  recorded 
at  the  age  of  one  hundred  and  eighty 
years. 

1.  Jacob  was  now  about  a  hundred 
and  six  years  old,  and  it  was  about 
ten  years  since  he  left  Padan-aram. 
Six  or  eight  years  he  had  tarried  at 
Shechem — and  yet  he  had  not  per- 
formed the  vow  which  he  made  at 
Bethel,  when  fleeing  from  Esau. 
(Ch.  28 :  20,  etc.)  f  To  God.  The 
name  here  is  El,  referring  to  Beth- 
EL  It  was  plain  that  he  could  not 
stay  longer  at  Shechem  in  safety. 
God,  at  tins  juncture,  appears  to  him 
and  directs  him  to  go  to  Bethel,  and 
to  dwell  there  long  enough  to  accom- 
plish there  what  he  had  vowed  some 
thirty  years  before.  God  reminds  him 
of  the  circumstances  of  that  appear- 
ing to  him  as  a  wrestler,  and  of  the 
promise  made  to  him,  which  had  been 


so  faithfully  fulfilled,  and  now  He 
would  have  him  faithful  in  return. 
Men  are  apt  to  forget  promises  made 
to  God  in  their  day  of  trouble. 

2.  Jacob  feels  the  solemnity  of  this 
duty,  and  the  necessity  of  putting 
away  from  his  house  cvcrytliing  in- 
consistent with  the  sincere  and  hearty 
worship  of  God.  ^  The  strange  gods. 
These  were  such  as  the  teraphhn  that 
Rachel  had  hidden,  (ch.  31:  19,) 
and  possibly  other  images  of  idolatry, 
perhaps  from  the  Shechemites,  which 
had  been  improperly  tolerated  and 
which  may  have  induced  the  neglect, 
on  Jacob's  part,  to  perform  his  vow. 
This  was  regarded  in  the  light  of  a 
religious  covenant,  and  it  was  accom- 
panied by  rites  of  purification  and 
change  of  garments,  which  though 
not  commanded  here,  were  never- 
theless grounded  on  the  first  princi- 
ples of  religious  service,  such  as  are 
expressed  in  baptism.  (Exod.  1 9 : 
15  ;  Josh.  24  :  23  ;  Isa.  52  :  11.)  God 
will  not  let  His  people  go  unadmou- 
ished  of  their  duty. 

3.  Jacob  summons  his  household 
to  respond  to  God's  call ;  and  he  rec- 
ognizes the  Divine  claim  and  his  re- 
ligious obligation.  He  had  becoznc 
so  comfortably  settled  as  to  be  care- 
less about  this  \'0W,  until  charged 
with   it   solemnly  by  God   Himself! 


B.  C.  1815.] 


CHAPTER    XXXV. 


147 


4  And  they  gave  unto  Jacob  all  the  strange  gods  which  were 
in  their  hand,  and  all  their  ^  ear-rings  which  were  in  their  ears  ; 
and  Jacob  hid  them  under  ^  the  oak  which  urns  by  Shechem. 

5  And  they  journeyed :  and  ^  the  terror  of  God  was  upon  the 
cities  that  icere  round  about  them^  and  the}'-  did  not  pursue  after 
the  sons  of  Jacob. 

6  ^  So  Jacob  came  to  "^  Luz,  which  is  in  the  land  of  Canaan 
(that  is  Beth-el),  he  and  all  the  people  that  were  with  him. 

7  And  he  ""  built  there  an  altar,  and  called  the  place  El-beth-el ; 
because  °  there  God  appeared  unto  him,  when  he  lied  from  the  face 
of  his  brother. 

8  But  ^'  Deborah,   Eebekah's  nurse,   died,   and  she  was  buried 

i  Hos.  2  :  13.  k  Josh.  24  :  26  ;  Judg.  9:6.  1  Exod.  15 :  16,  and  23  :  27,  and  34 :  2-i  ;  Deut. 
11 :  25  ;  Josh.  2 :  9.  and  5  :  1 ;  1  Sam.  14  :  15  ;  2  Chron.  14  :  14.  m  ch.  28  :  19,  22.  n  Eccles. 
5:4.     o  ch.  28 :  13.    p  ch.  24  :  50. 


*'  Woe  to  them  that  are  at  ease  in  Zi- 
on."  True  reformation  as  an  evi- 
dence of  repentance  is  a  preparatory 
to  public  consecration. 

4.  The  household  promptly  con- 
sented to  part  with  their  idols  and 
ornaments  of  idolatry.  The  ear-rings 
were  probably  worn  as  amulets  and 
charms,  and  may  have  been  taken 
from  the  idols.  He  hid  them — buried 
them  under  the  terebinth  or  oak  at 
Shechem.  (See  Josh.  24  :  26.)  The 
ear-rings  were  connected  then,  as 
they  are  now,  with  incantations  and 
enchantments,  and  were  idolatrous 
in  their  use.  (Hos.  2:  13.)  This  oak 
was  probably  that  under  which  Abra- 
ham pitched  his  tent,  (ch.  12  :  6,) 
and  was  regarded  as  a  sacred  place 
in  Joshua's  time  when  he  brought 
the  people  there  to  a  renewal  of  their 
covenant,  with  probable  reference  to 
this  event.  (See,  also,  Deut.  7  :  25.) 
This  decided  act  of  consecration  now 
performed  by  Jacob  and  his  house, 
was  attended  with  the  Divine  bless- 
ing for  their  protection.  Kalisch 
thinks  that  this  property  here  given 
up  was  his  promised  tithe. 

5.  The  terror  of  God.  When  they 
left  Shechem  the  people  of  the  sur- 
rounding cities  were  struck  with  a 
supernatural  terror,  and  were  thus 
kept  from   pursuing    them   as  they 


would  naturally  have  done,  to  avenge 
their  slaughter  of  the  Shechemites.  He 
seems  to  have  retained  his  property 
there,  (ch.  37  :  12 ;  48  :  22,)  and  Ja- 
cob's well  is  still  to  be  seen  there. 
^  Luz.  Though  Jacob  had  called 
the  spot  of  his  vision  and  vow  by  the 
name  of  Bethel,  yet  the  town  was 
known  as  "  Zms,"  and  it  was  only 
gradually  that  the  name  "  Bethel " 
came  into  use.  ^  In  the  land  of 
Canaan.  This  is  added  to  remind 
us  of  his  being  in  the  land  of  prom- 
ise. (Ch.  33":  18.)  ''Luz"  means 
"  almond  tree." 

7.  El-beth-el.  The  Sept.,  Syr., 
Vulg.  and  Arab,  omit  "  El."  God 
of  Bethel,  or  God  of  the  house  of  God. 
It  was  called  "  Bethel"  before,  and 
commonly  after  this.  But  Jacob 
adds  to  it  here  the  name  of  God,  re- 
peated as  indicating  a  repeated  man- 
ifestation. (Ch.  32  :  30.)  Jacob  thus 
begins  to  fulfil  the  vow  he  had  made 
to  erect  a  house  of  God  here,  and 
pay  a  tenth  of  his  receipts.  (Ch.  28  : 
20-22). 

8.  But  Dehor  ah.  This  nurse  of 
Rebekah  had  accompanied  her  from 
Mesopotamia  to  Canaan.  (Ch.  24  : 
59.)  How  Deborah  came  from  the 
family  of  Isaac  does  not  appear,  but 
possibly  on  Jacob's  leturn  from 
Laban.      A  connection   was   doubt 


148 


GENESIS. 


[B.  C.  1815. 


beneath  Beth-el,  under  an  oak :  and  the  name  of  it  was  called  Al- 
lon-bachuth. 

9  And  ^  God  appeared  unto  Jacob  again  when  he  came  out  of 
Padan-aram ;  and  blessed  him. 

10  And  God  said  unto  him,  Thy  name  is  Jacob :  ^  thy  name 
shall  not  be  called  any  more  Jacob,  '  but  Israel  shall  be  thy  name ; 
and  he  called  his  name  Israel. 

11  And  God  said  unto  him,  *  I  am  God  Almighty :  be  fruitful 
and  multiply :  "  a  nation  and  a  company  of  nations  shall  be  of 
thee,  and  kings  shall  come  out  of  thy  loins. 

12  And  the  land  ""'  which  I  gave  Abraham  and  Isaac,  to  thee  T 
will  give  it,  and  to  thj'-  seed  after  thee  will  I  give  the  land. 


^,1 


u  ch.  17  :  5, 


6, 16,  and  28 : 3,  and  48 :  4.    v  ch.  12  :  7,  and  13 :  15,  and  26 :  3,  4,  and  28 :  13. 


less  kept  up  between  Isaac  and  Ja- 
cob during  the  long  separation.  Af- 
ter Rebekah's  death  she  had  proba- 
bly joined  the  family  of  the  favorite 
son.  She  was  now  about  a  hundred 
and  eighty  years  old.  And  such  an 
old  nurse  in  the  household  was  held 
in  highest  veneration.  She  was  bur- 
ied with  every  mark  of  respect,  and 
the  oak  under  which  she  was  laid 
was  called  "  the  oak  of  weeping"  and 
thus  her  memory  was  preserved  to 
after  generations.  (See  Judg.  2:1; 
4:  5;  1  Sam.  10:  3.)  This  was  a 
tender  link,  connecting  the  wander- 
ing son  with  the  beloved  and  doting 
mother  who  had  now  departed,  and 
whom  he  would  not  see  again  on 
earth. 

9-4  2.  Appeared  again.  Now,  after 
Jacob's  return  from  Padan-aram  God 
appeared  to  him  as  He  had  done  on 
his  journey  thither,  and  He  renewed 
to  him  the  covenant  blessing,  and 
repeated  to  him  his  covenant  name, 
Israel.  Bethel  and  Israel  have  thus 
an  appropriate  and  important  con- 
nection. "  Jacob  there  solemnly  ac- 
knowledged God  as  the  God  of  Beth- 
el, and  to  this  the  solemn  appoint- 
ment of  Jacob  as  Israel  correspond- 
ed."— Heng.  The  name  had  first 
been  announced,  (ch.  32 :  28,)  and  it 


had  been  recognized  meanwhile,  (ch. 
33  :  20 :  ch.  34  :  7.) 

11,  12.  God  now  announces  Him- 
self as  God  Almighty,  as  in  ch.  17  :  1, 
and  on  the  basis  of  his  omnipotence 
to  perform  His  word.  He  bids  Ja- 
cob to  be  fruitful,  etc.,  and  thus  pro- 
nounces on  him  the  covenant  bless- 
ing of  Abraham.  He  not  only  re- 
peated the  material  promises  made 
to  himself  and  to  his  ancestors  but 
He  confirmed  chiefly  the  spiritual 
dominion  which  his  seed  should  exer- 
cise. A  numerous  and  powerful  pos- 
terity, and  the  land  of  prom'se  should 
be  the  heritage  of  his  family  (See 
Josh.  5 :  9.)  "  Abraham  and  Isaac 
had  each  only  one  son  of  promise. 
Now  the  time  of  in(;rease  is  come." 
He  had  already  eleven  sons  and  one 
daughter,  and  the  number  of  sons 
was  to  be  increased  to  twelve  ;  and 
from  this  time  the  increase  is  rapid. 
Twenty-six  years  after  this  he  goes 
down  to  Egypt  with  seventy  souls 
besides  the  wives  of  his  married  de- 
scendants, and  two  hundred  and  fif- 
teen years  after  that  he  leaves  Egypt 
with  one  million  and  eight  hundred 
thousand,  which  was  a  nation  and 
a  congregation  of  nations,  while 
"  kitigs  "  were  to  come  afterwards. 


B.  C.  1815.] 


CHAPTER  XXXV. 


U9 


13  And  God  ^  went  up  from  him,  in  the  place  where  he  talked 
with  him. 

14  And  Jacob  ^  set  up  a  pillar  in  the  place  where  he  talked 
with  him,  even  a  pillar  of  stone :  and  he  poured  a  drink-offering 
thereon,  and  he  poured  oil  thereon. 

15  And  Jacob  called  the  name  of  the  place  where  God  spake 
with  him,  "^  Beth-el. 

16  IT  And  they  journeyed  from  Beth-el ;  and  there  was  but  a 
little  way  to  come  to  Ephrath  :  and  Eachel  travailed,  and  she  had 
hard  labor.  ^ 

17  And  it  came  to  pass  when  she  was  in  hard  labor  that  the 
midwife  said  unto  her,  Fear  not;  •  thou  shalt  have  this  son  also. 

xch.  17:22.    ych.  28:18.    zch.  28:19.    a  ch.  30  :24;  1  Sam.  4:  20. 


13.   God  went  up — as  from  Abra- 
ham, (ch.  17:22.)     He  had  appeared 


visibly 
before. 


now,  and  not  in  a  dream  as 


.,  (ch.  28.)  Jacob  alludes  to 
this  second  appearing  towards  the 
close  of  his  Hfe,  (ch.  48  :  3,  4,)  and 
Hosea  represents  it  as  the  result  of 
his  wrestling  with  God.  (Hos,  12: 
4.)  This  is  quite  different  from  the 
former  manifestation,  and  is  confirm- 
atory of  that 

14.  Jacob  erects  a  pillar  of  memo- 
rial, and  here  for  the  first  time  we 
read  of  a  libation,  or  drink-offering, 
besides  the  anointing  with  oil,  as  be- 
fore, (ch.  28  :  18.)  This  was  in 
further  fulfilment  of  the  vow  then 
made  to  make  the  spot  God's  house. 
He  calls  the  place  Bethel^  keeping 
in  view  for  his  posterity  this  leading 
idea  of  God's  worship,  as  their  Cove- 
nant God. 

1 6-1 9.  As  they  came  near  to  Eph- 
rath OT  Bethlehem,  (the  latter  being 
the  town,  and  the  former — meaning 
fruitful — the  district  or  suburb    as 
'  some  suppose,)  Rachel  died.     ^  A 
little  way.    Heb. — A  space  of  ground. 
How  suddenly   is  Jacob's   adversity 
\  come  upon  him  !     (See   ch.    48 :    7, 
*  notes.)  ^  Fear  not ;  for  this  also  is  a 
:  son  to  thee.    (See  ch.  30:  24, — when 
'  she  expressed  this  idea  at  Joseph's 
birth.)     ^  When  her  soul  wasdepart- 
l  ing.     A  phrase  which   implies  that 
13* 


the  soul  only  changes  place  at  death, 
and  is  not  annihilated — and  this  is 
the  clear  teaching  of  all  the  Scrip- 
ture. ^  Benoni,  son  of  my  pain,  was 
the  name  which  the  dying  mother 
gave  to  the  boy.  Benjamin  was  the 
name  the  father  gave  him,  meaning 
son  of  right  hand,  or  son  of  happiness^ 
expressing  his  comfort  and  consola- 
tion at  the  birth  of  the  son,  though 
the  mother  of  his  love  must  die.  The 
right  hand  is  the  place  of  honor  and 
power,  and  this  was  Benjamin's  place 
as  the  favorite,  whose  birth  made  up 
the  number  of  the  covenant  sons  to 
twelve,  the  number  of  completion. 
^  The  pillar,  monument  of  Rachel's 
grave,  was  standing  at  the  day  when 
this  history  was  penned  by  Moses. 
It  was  well  known  in  Samuel's  time, 
(1  Sam.  10 :  2.)  And  the  white 
dome  (Mohammedan  Wely)  which 
we  visited,  and  which  ancient  tradi- 
tion has  marked  as  the  spot,  almost 
without  dispute,  stands  on  a  gentle 
knoll,  about  a  mile  north  from  Beth- 
lehem, on  the  right  of  the  road  as  you 
go  towards  Hebron.  1  Unto  this 
day.  This  phrase  occurs  often  in 
Genesis,  but  not  elsewhere  in  the 
Pentateuch,  excepting  once  in  Deu- 
teronomy. It  is  used  of  relative  du- 
ration, and  quite  as  we  should  ex- 
pect, on  the  supposition  of  the  Mo- 
saic   authorship,   (see  Heng.}     The 


150 


GENESIS. 


[B.C.  1815 


18  And  it  came  to  pass  as  her  soul  was  in  departing,  (for  she 
died,)  that  she  called  his  name  Ben-oni :  but  his  father  called  him 
Benjamin. 

19  And  ^  Rachel  died,  and  was  buried  in  the  way  to  "^  Ephrath, 
which  is  Beth-lehem. 

20  And  Jacob  set  a  pillar  upon  her  grave  :  that  is  the  pillar  of 
Rachel's  grave  '^  unto  this  day. 

21  ^  And  Israel  journeyed,  and  spread  his  tent  beyond  ^  the 
tower  of  Edar. 

22  And  it  came  to  pass,  when  Israel  dwelt  in  jthat  land,  that 
Reuben  went  and  ^  lay  with  Bilhah  his  father's  concubine  :  and  Is- 
rael heard  it     IsTow  the  sons  of  Jacob  were  twelve  : 

23  The  sons  of  Leah ;  ^  Reuben,  Jacob's  first-born,  and  Simeon, 
and  Levi,  and  Judah,  and  Issachar,  and  Zebulun : 

24  The  sons  of  Rachel ;  Joseph,  and  Benjamin : 

25  And  the  sons  of  Bilhah,  Rachel's  handmaid;  Dan,  and 
Naphtali : 

26  And  the  sons  of  Zilpah,  Leah's  handmaid ;  Gad,  and  Asher. 
Tliese  are  the  sons  of  Jacob,  which  were  born  to  him  in  Padan- 
aram. 

27  IT  And  Jacob  came  unto  Isaac  his  father  unto  ^  Mamre,  unto 
the  '  city  of  Arba  (which  is  Hebron)  where  Abraham  and  Isaac 
sojourned. 

28  And  tlie  days  of  Isaac  were  an  hundred  and  fourscore  years. 

29  And  Isaac  gave  up  the  ghost  and  died,  and  ^  was  gathered 
unto  his  people,  bei7ig  old  and  fuU  of  days  :  and  ^  his  sons  Esau  and 
Jacob  buried  him. 

b  ch.  48  :  7.  c  Ruth  1 :  2,  and  4 :  11 ;  Micah  5:2;  Matt.  2:6.  d  1  Sam.  10 :  2  ;  2  Sam .  18  ; 
18.  e  Mic.  4:8.  f  eh.  49  :  4  ;  1  Chron.  5:1:2  Sam.  16  :  22,  and  20  :  3  ;  1  Cor.  5:1.  g  ch. 
46  :  8 ;  Exod.  1:2.  h  ch.  13 :  18 ;  23  :  2,  19.  i  Josh.  14  :  15 ;  15  :  13.  k  ch.  15 :  15  ;  25  :  8. 
1  ch.  25:9:49:31. 


phrase  does  not  necessarily  point  to 
a  post-Mosaic  period. 

21.  Toiver  of  Edar.  Ueh.—Mig- 
dol  Eder — a  watch-tower  for  the 
flocks,  about  a  mile  south,  (as  Jerome 
has  it,  where  a  place  is  pointed  out 
as  "  Jacob's  tower,")  or  more  proba- 
bly further  towards  Hebron. 

22.  The  criminal  deed  of  Reuben 
is  here  mentioned,  ^s  it  is  also  referred 
to  in  chap.  49  :  4. 

23-26.  Jacob's  twelve  sons  are 
now  enumerated ;  all  born  in  Padan- 
aram, — excepting  only,  of  course,  this 
last- born,  Benjamin^ — and  they  are 


the  fathers  of  the  twelve  tribes  of 
Israel. 

27-29.  Mamre,  Kirjath-Arha. 
Here  Abraham  and  Isaac  sojourned, 
and  now  Jacob  comes  to  dwell  here 
in  this  covenant  homestead,  in  the 
hill-country  of  Judea.  Isaac  was 
now  in  his  hundred  and  sixty-third 
year,  and  lived  after  Jacob's  arrival 
some  seventeen  years.  Joseph  was 
now  about"  thirteen  years  of  age,  and 
Isaac  lived  about  thirteen  years  after 
Joseph  was  sold.  ^  Was  gathered 
unto  his  people — implying  that  he 
joined   them  on   the  other  side  the 


B.  C.  1894.] 


CHAPTER  XXXYI. 


151 


CHAPTER  XXXVI. 


tlie  generations  of  Esau, 


*  who  is  Edom. 


VIOW  these  an 

Jjl  2  ^  Esau  took  his  wives  of  the  daughters  of  Canaan ; 
Adah,  the  daughter  of  Elon  the  Hittite,  and  *^  Ahohbamah  the 
daughter  of  Anah  the  daughter  of  Zibeon  the  Hivite  ; 


a  ch.  25 :  30.    b  ch.  26 :  34.    c  ver.  25. 


grave  In  a  reunion.  ^  Esau  and  Ja- 
cob are  here  together  at  the  patri- 
arch's grave,  perlbrming  their  last  fil- 
ial duties  to  their  father,  and  showing 
a  brotherly  feeling  since  their  meeting 
at  the  brook  Jabbok.  They  were  one 
hundred  and  twenty  years  old  at 
their  father's  death.  The  record  of 
Isaac's  death  here  is  by  anticipation, 
and  would  have  its  place  in  the  midst 
of  the  history  of  Joseph,  if  the  order 
of  events  were  strictly  followed.  It 
took  place  ten  years  before  Jacob 
and  his  sons  went  into  Egypt. 
"  Esau   and  Jacob,  having    shaken 


hands  once  more  over  the  corpse  of 
their  father,  their  paths  diverge 
hence  to  meet  no  more." — Deliizsch. 

CHAPTER  XXXYI. 

§  59.  The  Generations  of  Esau. 
The  Edomites. 

The  genealogy  of  Esau's  line  is 
now  given,  but  only  to  show  briefly 
how  the  promise  to  liim  was  fulfilled, 
(ch.  25  :  23  ;  27  :-  39,)  and  then  to 
give  place  to  the  history  of  the 
chosen  covenant  line. 


ADAH. 

J 

Eliphaz. 


AHOLIBAMAH. 


Jeush,  Jaalam,  Korah. 


Keuel. 


Teman,  Omar,  Zepho,     ) 
Gatam,  Kenaz,  Amelek.  J 

Lotaa,  Schobal,  Zibeon, 

.J 1^_ 

Hori,  Hemam  I  Ajah,  Anah. 


SeIR,  THE   HORITE. 

Anah,  Dishon, 

I 


Dishon,  Aholibamah. 


(  Nahath,  Zerah, 
\  Shammah,  Mizzah 

Ezer.  Dishan,  Timna. 

I     Uz.'Aran. 

Bilhan,  Zaaran,  Akan. 


Hemdan,  Eshban,  Ithran,  Cheran. 


Alran,  Manahath,  Ebal,  Shepho,  Onam. 


1.  The  surname  "  Edom"  here 
added  to  his  birth-name  Esau,  is  the 
national  designation  of  his  descend- 
ants. 

2.  Took  Ms  loives.  The  names  of 
his  three  wives,  as  here  given,  are 
not  the  same  as  given  elsewhere, 
(ch.  26  :  34,)  and  the  father's  name, 
in  one  case,  is  difierent  also.  (Ch. 
28  :  9.)  The  two  wives  mentioned 
in  this  verse  were  of  the  daughters 
of  Canaan.     The  one  named  in  vs. 


3,  was  a  daughter  of  Ishmael.  On 
comparing  the  account  of  his  wives 
whom  he  .married  at  forty  with  the 
present,  the  first  named,  Judith,  does 
not  appear.  (Ch.  26  :  34.)  We  infer 
that,  in  the  interval,  (forty-seven 
years,)  she  died  without  male  issue. 
The  daughter  of  Elon  the  Hittite 
now  appears  in  the  first  place  ;  and 
she  is  called  Adah,  {the  ornament,^ 
and  in  ch.  26  :  34  she  is  called  Bashe-- 
math,  (the  fragrant.)    ^  Aholibamah. 


152 


GENESIS. 


[B.  C.  1894. 


3  And  ^  Bashemath,  Ishmael's  daughter,  sister  of  Nebajoth. 

4  And  ®Adali  bare  to  Esau,  Eliphaz;  and  Bashemath  bare 
Keuel ; 

5  And  Aholibamah  bare  Jeush,  and  Jaalam,  and  Korah ;  these 
are  the  sons  of  Esau,  which  were  born  unto  him  in  the  land  of 
Canaan. 

6  And  Esau  took  his  wives,  and  his  sons,  and  his  daughters, 
and  all  the  persons  of  his  house,  and  his  cattle,  and  all  his  beasts, 
and  all  his  substance  which  he  had  got  in  the  land  of  Canaan ; 
and  went  into  the  country  from  the  face  of  his  brother  Jacob. 

7  ^  For  their  riches  were  more  than  that  they  might  dwell  to- 
gether :  and  ^  the  land  wherein  they  were  strangers  could  not  bear 
them,  because  of  their  cattle. 

8  Thus  dwelt  Esau  in  ^  mount  Seir ;  ^  Esau  is  Edom. 

9  IF  And  these  are  the  generations  of  Esau  the  father  of  the 
Edomites,  in  mount  Seir : 

dch.28:9.    e  1  Chron.  1 :  35.    fch.l3:6,ll.    g  ch.  17:  8;  28:  4.     h  ch.  32 :  3 ;  Deut. 
2:5;  Josh.  24  :  4.    i  ver.  1. 


Some  suppose  this  is  another  name 
for  Judith,  (celebrated,^  (ch.  26  :  34,) 
and  means  tent-height.  Others  sup- 
pose that  it  is  the  name  of  a  fourth 
wife  of  Esau  in  the  order  of  time, 
though  here  she  is  classed  with  the 
daughter  of  Elon,  because  she  was 
of  the  daughters  of  Canaan.  Else 
we  must  suppose  that  the  father's 
name  is  here  called  Anah,  while  in 
ch.  26  :  34  it  is  Beeri  the  Hittite, 
which  is  not  easily  explained.  Heng- 
stenberg  thinks  '•'■Beeri  " — the  man  of 
the  well — is  a  name  given  to  him  as 
a  discoverer  of  the  warm  springs  of 
Callichoe.  (Vs.  24.)  This  Anah  is 
called  a  Hivite,  (vs.  2,)  a  Hittite,  (ch. 
26  :  34,)  and  a  Horite,  (vs.  20,)  which 
is  explained  by  the  last  referring  to 
his  abode,  the  middle  to  his  tribe,  and 
the  first  to  his  nation.  So  the  third 
wife,  here  named  Bashemath,  is  called 
Mahalath  in  ch.  28  :  9.  This  differ- 
ence of  names  is  common  in  the 
East,  where  they  are  significant  of 
qualities  or  events,  and  are  taken  in 
new  circumstances,  as,  on  occasion 
of  marriage,  a  new  name  is  taken 
by  the  woman.  It  must  be  remem- 
bered, also,  that  Moses  copied  from 


the  genealogical  tables,  without   al- 
teration. 

6.  The  narrative  is  here  taken  up 
from  vs.  2.  This  remove  was  prior  to 
Jacob's  arrival,  and  in  anticipation 
of  Jacob's  possessing  the  promised 
land,  while  Esau,  also,  was  drawn 
towards  Mt.  Seir  by  his  matrimonial 
alliance  with  Ishmael's  tribe.  ^  From 
before.  Heb. — From  the  face  of 
Thus  Esau's  increase  is  made  the 
providential  means  of  leading  him  out 
from  the  promised  land,  and  of  va- 
cating it  for  the  birthright  claimant. 

7.  The  reason  is  here  formally 
stated,  as  in  case  of  Abraham  and 
Lot. 

9.  The  phrase  here  repeated  as  a 
heading  shows  a  further  step  in  the 
genealogy  after  leaving  Canaan. 
Esau  became  the  father  of  the  Edom- 
ites— the  founder  of  their  tribe  and 
nation.  ^  Mount  Seir  is  the  moun- 
tainous range  between  the  Dead  Sea 
and  the  Elanitic  Gulf.  (See  Josh. 
24  :  4;  Deut.  2  :  5.)  Five  sons 
were  born  to  Esau  in  Canaan.  These 
increased  in  the  mountain  land  of 
Seir  to  thirteen  families.  "  It  is 
much  to  be  deplored  that  our  firag- 


B.  C.  1894.] 


CHAPTER  XXXVI. 


153 


10  These  are  the  names  of  Esau's  sons ;  ^  Eliphaz  the  son  of 
Adah  the  wife  of  Esau  ;  E-euel  the  son  of  Bashemath  the  wife  of 
Esau. 

11  And  the  sons  of  EHphaz  were,  Teman,  Omar,  Zepho,  and 
Gatam,  and  Kenaz. 

12  And  Timna  was  concubine  to  Eliphaz,  Esau's  son ;  and  she 
bare  to  Eliphaz,  '  Amalek :  these  were  the  sons  of  Adair,  Esau's 
wife. 

13  And  these  are  the  sons  of  Keuel ;  Nahath,  and  Zerah,  Shani- 
mah,  and  IVIizzah  :  these  were  the  sons  of  Bashemath,  Esau's  wife. 

14  ^  And  these  were  the  sons  of  Aholibamah,  the  daughter  of 
Anah,  the  daughter  of  Zibeon,  Esau's  wife  :  and  she  bare  to  Esau, 
Jeush,  and  Jaalam,  and  Korah. 

15  These  were  dukes  of  the  sons  of  Esau  :  the  sons  of  Eliphaz, 
the  first-born  son  of  Esau ;  duke  Teman,  duke  Omar,  duke  Zepho, 
duke  Kenaz. 

16  Duke  Korah,  duke  Gatam,  and  duke  Amalek :  these  are  the 
dukes  that  came  of  Eliphaz,  in  the  land  of  Edom  :  these  were  the 
sons  of  Adah. . 

17  TT  And  these  are  the  sons  of  Keuel,  Esau's  son ;  duke  Na- 
hath,  duke  Zerah,  duke  Shammah,  duke  Mizzah  :  these  are  the 
dukes  that  came  of  Beuel,  in  the  land  of  Edom:  these  are  the  sons 
of  Bashemath,  Esau's  wife. 

18  If  And  these  are  the  sons  of  Aholibamah,  Esau's  wife  ;  duke 
Jeush,  duke  Jaalam,  duke  Korah :  these  were  the  dukes  that  came 
of  Aholibamah  the  daughter  of  Anah,  Esau's  wife. 

19  These  are  the  sons  of  Esau  (who  is  Edom)  and  these  are 
their  dukes. 

20  ^  m  xhese  are  the  sons  of  Seir  "^  the  Horite,  who  inhabited 
the  land ;  Lotan,  and  Shobal,  and  Zibeon,  and  Ajaah, 

k  1  Chron.  1 :  35.  etc.    1  Exod.  17 :  8,  U  ;  Num.  24  :  20  ;  1  Sam.  15  :  2,  3,  etc.    m  1  Chron. 
1 :  38.    n  ch.  14  :  6  ;  Deut.  2  :  12,  22. 


mentary  knowledge  of  ancient  eth- 
nography does  not  enable  us  to  iden- 
tify many  of  these  names." — Kalisch. 

11.  Teman.  Among  these  we  find 
Eliphaz  the  Temanite,  in  the  Book 
of  Job,  (ch.  2:11.) 

15.  Dukes.  Heb. — Alluphim,  or 
heads,  chiefs  of  the  tribes — the  tribe- 
princes.  This  was  the  third  stage 
of  progress  in  Esau's  house  that  the 
families  increased  into  clans  or  tribes, 
headed  each  by  a  sheikh  or  chief,  who 
had  princely  power. 


20,  etc.  Sons  of  Seir.  These  were 
the  natives  of  the  land,  aboriginal 
tribes,  which  afterwards  incorporated 
with  the  Edomites,  and  are  here  in- 
serted as  of  importance  in  the  history. 
%  The  Horite — the  dweller  in  caves 
such  as  abound  in  the  mountains  of 
Edom.  They  were  partly  subjugated 
and  partly  exterminated  by  the 
Edomites.  (Deut.  2: 12,  22.)  Se\en 
sons  of  Seir  and  one  daughter,  Timna, 
who  is  mentioned  as  being  the  mother 
of  the  Amalekites,  (vs.  22,)  and  Aho- 


154 


GENESIS. 


[B.  C.  1894. 


21  And  Dislion,  a,nd  Ezer,  and  Dislian.:  these  are  the  dukes  of 
the  Plorites,  the  children  of  Seir  in  the  land  of  Edom. 

22  And  tlie  children  of  Lotan  were  Hori,  and  Heman :  and 
Lotan's  sister  was  Timna. 

23  And  the  children  of  Shobal  i^'ere  these ;  Alvan,  and  Mana- 
hath,  and  Ebal,  Shepho,  and  Onam. 

24  And  these  are  the  children  of  Zibeon ;  both  Ajah,  and  Anah ; 
this  was  that  Anan  that  found  °  the  mules  in  the  wilderness,  as  he 
fed  the  asses  of  Zibeon  his  father. 

25  And  the'  children  of  Anah  were  these  :  Dishon,  and  Aholi- 
bamah  the  daughter  of  Anah. 

26  And  these  are  the  children  of  Dishon  ;  Hemdan,  and  Eshban^, 
and  Ithran,  and  Cheran. 

27  The  children  of  Ezer  are  these;  Bilhan,  and  Zaavan,  and 
Akan. 

28  The  children  of  Dishan  are  these  ;  Uz,  and  Aran. 

29  These  are  the  dukes  that  ca7ne  of  the  Horites  ;  duke  Lotan, 
duke  Shobal,  duke  Zibeon,  duke  Anah, 

30  Duke  Dishon,  duke  Ezer,  duke  Dishan :  these  are  the  dukes 
that  came  of  Hori,  among  their  dukes  in  the  land  of  Seir. 

31  IF  And  P  these  are  the  kings  that  reigned  in  the  land  of 
Edom,  before  there  reigned  any  king  over  the  children  of  Israel. 

o  Lev.  19  :  19.    pi  Chron.  1 :  43. 


libamah,  (vs.  25,)  whose  name  was 
also  borne  by  a  tribe-prince  of  the 
Edomites,  (vs.  40,  41.)  In  a  few 
instances  the  names  in  this  list  differ 
from  the  Chronicles ;  but  these  are 
only  variations  in  form,  or  have 
arisen  from  mistakes  in  the  copying. 
(See  Keil  and  Delitzsch.) 

24.  Found  the  mules.  Heb. —  Ye- 
mim.  Onk. —  Giants.  Syr. —  Waters. 
Arab,  Vulg. —  Warm  springs.  Sam. 
Vers. — Emim.  Most  probably  the 
warm  springs  of  Calirrhoe  are 
meant.  These  are  considered  of 
great  value,  especially  as  they  are 
near  the  Dead  Sea.  The  discovery 
may  have  had  a  connection  with  his 
feeding  the  asses  of  his  father,  as 
their  faculty  and  habit  of  snuffing 
the  moisture  may  have  led  to  the 
discovery. 

31-39.  The  kings  in  the  land  of 
Edom.      (See    parallel    passage,    1 


Chron.  1 :  43-50.)  This  was  before 
the  children  of  Israel  had  a  king. 
Eight  kings  are  named  here.  Each 
came  to  the  throne  at  the  death  of 
his  predecessor,  yet  the  descent  is 
not  hereditary.  The  son  never  suc- 
ceeds to  the  father,  but  one  of  a 
different  family  and  place  ;  and  in 
case  of  the  last,  the  phrase  "  he  died  " 
is  wanting.  The  crown  was  evi- 
dently elective,  though  afterwards  it 
became  hereditary.  (1  Kings  11: 
14.)  The  kings  and  the  chiefs  or 
princes  were  contemporaneous.  (Ex. 
15:15;  Numb.  20  :  14,  etc.)  ^f  Be- 
fore there  reigned^  etc.  This  does  not 
imply  that  Israel  had  a  king  when 
this  history  was  written,  which  is  not 
so,  but  that  there  was  a  promise  of 
kings  to  come  out  of  the  loins  of  - 
Israel,  (eh.  35:11;  comp.  ch.  1  7  :  1 G,) 
and  Israel  had  not  yet  enjoyed  tho 
kingly  rule.     "  The  idea  that  Israel 


B.  C.  1894.] 


CHAPTEPx,  XXXVI. 


155 


32  And  Bela  the  son  of  Beor  reigned  in  Edom  :  and  the  name 
of  his  city  was  Dinhabah.  ♦ 

33  And  Bela  died,  and  Johah  the  son  of  Zerah  of  Bozrah  reigned 
in  his  stead. 

34  And  Jobab  died,  and  Husham  of  the  land  of  Temani  reigned 
in  his  stead. 

35  And  Husham  died,  and  Hadad  the  son  of  Bedad  (who  smote 
Midian  in  the  field  of  Moab)  reigned  in  his  stead :  and  the  name 
of  his  city  ivas  Avith. 

36  And  Hadad  died,  and  Samlah  of  Masrekah  reigned  in  his 
stead. 

37  And  Samlah  died,  and  Saul  of  Kehoboth,  by  the  river  reigned 
in  his  stead. 

38  And  Saul  died,  and  Baal-hanan  the  son  of  Achbor  reigned 
in  his  stead. 

39  And  Baal-hanan  the  son  of  Achbor  died,  and  ^  Hadar  reigned 
in  his  stead  :  and  the  name  of  his  city  ivas  Pau ;  and  his  wife's 
name  was  Mehetabel,  the  daughter  of  Hatred,  the  daughter  of 
Mezahab. 

40  And  these  are  the  names  of  ^  the  dukes  tliat  came  of  Esau  ac- 
cording to  their  families,  after  their  places,  b}'-  their  names ;  duke 
Timnah,  duke  Alvah,  duke  Jetheth, 

41  Duke  Aholibamah,  duke  Elah,  duke  Pinon, 

42  Duke  Kenaz,  duke  Teman,  duke  Mibzar. 

43  Duke  Magdiel,  duke  Iram  :  these  be  the  dukes  of  Edom,  ac- 
cording to  their  habitations,  in  the  land  of  their  possession  :  he  is 
Esau,  the  fatlner  of  the  Edomites. 

•  q  1  Chron.  1 :  50,    r-l  Chron.  1 :  51. 


■was  destined  to  grow  into  a  kingdom 
■with  monarchs  of  his  own  family  was 
a  hope  handed  down  to  -the  age  of 
Moses,  which  the  long  residence  in 
Egypt  was  well  adapted  to  foster." 
— Delitzsch.  Besides,  this  clause  may 
have  a  prophetic  reference  to  the 
Hebrew  monarchy  four  centuries  fu- 
ture. 

40-43  The  dukes,  etc.  The  seats 
of  the  tribe-princes  of  Esau,  according 
to  their  families,  are  here  stated.  It 
is  a  geographical  statement  in  respect 
to  the  capital  cities,  which  only  in  two 
instances  bore  the  names  of  the  princes. 
The  House  of  Edom  is  thus  traced  from 
the  individual  to  the  family,  and  thence 


to  the  tribe  or  dukedom,  and  thence 
to  the  monarchy,  which  was  elective 
and  based  on  valor  and  virtue,  (vs. 
35.)  From  this  elevation  they  de- 
clined to  theh  predicted  subjection. 
(Ch.  25  :  23  ;  ch.  27  :  40  ;  see  Deut. 
2:5;  comp.  Numb.  20:  14-21.) 
Murphy  takes  this  list  to  be  that  of 
the  hereditary  dukes,  who  were  con- 
temporaneous with  the  last-named 
sovereign,  Hadar,  and  formed  his 
council.  He  takes  Timnah  and 
Aholibamah  to  be  the  names  of 
males  and  not  of  females,  as  before, 
unless  we  allow  a  duchess  in  her 
own  right  to  have  occurred  among 
them.    The  death  of  the  last  sover- 


156 


GENESIS. 


[B.  C.  1825. 


CHAPTER    XXXYII. 


AISl'D  Jacob  dwelt  in  the  land  ^  wherein  his  father  was  a  stranger, 
in  the  land  of  Canaan. 
2  These  are  the  generations  of  Jacob  :  Joseph  being  seventeen 
years  old,  was  feeding  the  flock  with  his  brethren,  and  the  lad  was 
with  the  sons  of  Bilhah,  and  with  the  sons  of  Zilpah,  his  father's 
wives ;  and  Joseph  brought  unto  his  father  ^  their  evil  report. 

a  ch.  17  :  8,  and  23  :  4,  and  36 :  7  ;  Heb.  11 :  9.    b  1  Sam.  2 :  22, 23,  24. 


eigu  being  not  recorded,  he  is  sup- 
posed to  have  been  contemporaneous 
with  Moses,  the  author  of  the  history. 

CHAPTER  XXXVn. 

§  60.  Generations  of  Jacob. 
Joseph  sold  to  Midianite 
Merchants. 

Here  commences  the  interesting 
history  of  Joseph,  which  continues 
throughout  the  book. 

1.  Jacob  dwelt.  While  Esau  is  no- 
ticed as  having  removed  to  Mt.  Seir, 
Jacob  is  recorded  as  having  remained 
m  the  promised  land,  where  his  father 
was  a  stranger  (sojourner.)  Heb. — 
Jn  the  land  of  his  father's  sojourninqs. 
(Chs.  37-45.)  The  close  of  his  life 
in  Goshen,  (chs.  46-50.)  (I.)  The 
first  period  embraces  the  preparato- 
ry steps  towards  the  migration  into 
Egypt,  as  the  sale  of  Joseph,  (ch.  37,) 
and  indirectly  the  alliance  of  Judah 
with  the  Canaanites,  (ch.  38,)  endan- 
gering the  Divine  call  of  Israel,  and 
showing  the  necessity  for  a  tempora- 
ry removal  of  the  sons  of  Israel  out 
of  Canaan.  Joseph's  wonderful  ele- 
vation in  Egypt  opened  the  way. 
(Ch.  39-41.)  And  then  the  famine 
in  Canaan  led  to  the  journey  of  the 
sons  to  Egypt  for  corn,  and  that  led 
to  the  discovery  of  their  lost  brother 
Joseph,  and  to  the  departure  of  Isra- 
le  to  welcome  him.  (Chs.  42-45.) 
(II.)     The  second  period  opens  with 


Jacob's  migration  to  Egypt  and  his 
settlement  in  Goshen,  (chs.  46-47: 
27,)  then  gives  his  closing  years  and 
counsels,  (ch.  47  :  28-31,)  his  blessing 
and  burial,  (ch.  49,)  and  Joseph's 
death,  (ch.  50.)  There  occurs  but 
one  Divine  manifestation  to  Jacob 
during  all  this  period,  and  that  was 
on  the  border  of  Egypt  to  assure  him 
of  his  increase  in  that  land  to  become 
a  nation.  And  this  was  the  one 
great  step  in  the  history  preparatory 
to  the  entrance  into  Canaan.  The 
covenant  name  Jehovah  is  here  chief- 
ly used  as  suits  the  subject. 

2.  The  generations.  This  heading 
here  occurs  to  further  open  the  fam- 
ily history  of  Jacob.  #  The  narrative 
is  here  resumed  from  the  return  of 
Jacob  to  Hebron,  which  %as  seven- 
teen years  before  Isaac's  death.  (Ch. 
35:  27,  notes.)  This  is  something 
more  than  an  individual  history.  It 
is  in  the  plan  of  the  book  to  show 
Jacob  still  in  domestic  troubles,  re- 
ceiving from  God's  hand  the  tempo- 
ral retribution  for  his  sins,  in  the  suf- 
fering occasioned  by  the  loss  of  the 
favorite  first-born  son  of  his  beloved 
Rachel ;  and  yet  brought  out  of  all 
the  darkness  and  distress  by  God's 
delivering  hand,  making  his  trouble 
turn  to  joy.  Joseph  is  also  to  be  set 
forth  as  a  good  shepherd,  rejected 
and  sold  by  his  brethren,  yet  their 
savior.  Joseph  in  his  seventeenth 
year  tvas  shepherding  the  flock  ivith 
his  brethren,  and  he  a  lad,  with  the 


B.  C  1825.] 


CHAPTER    XXXVn. 


157 


3  Now  Isi'ael  loved  Joseph  more  than  all  liis  children,  because 
lie  was  *^  the  son  of  his  old  age  :  and  he  made  him  a  coat  of  many 
colors. 

4  And  when  his  brethren  saw  that  their  father  loved  him  more 
than  all  his -brethren,  they  "^  hated  him,  and  could  not  speak  peace- 
ably unto  him. 

5  H  And  Joseph  dreamed  a  dream,  and  he  told  it  his  brethren  : 
and  they  hated  him  yet  the  more. 

6  And  he  said  unto  them.  Hear,  I  pray  you,  this  dream  which  I 
have  dreamed : 

7  For  ®  behold,  we  were  binding  sheaves  in  the  field,  and  lo,  my 
sheaf  arose,  and  also  stood  upright ;  and  behold,  your  sheaves  stood 
round  about,  and  made  obeisance  to  my  sheaf. 

8  And  his  brethren  said  to  him,  Shalt  thou  indeed  reign  over 
us  ?  or  shalt  thou  indeed  have  dominion  over  us  ?  And  they  hated 
him  yet  the  more  for  his  dreams  and  for  his  words. 


cch.44:20.    d  ch.  27:  41,  and  49  :  23.    e  ch.  42:  6,  9,  and  43:  26,  and  44: 14. 


sons  of  Bilhah  and  the  sons  of  Zilpah, 
who  were  nearer  his  age  than  the 
sons  of  Leah.  ^  Their  evil  report. 
The  evil  report  of  them — of  their  do- 
ings. This  was  no  backbiting,  but  a 
filial,  confidential  report  to  his  fa- 
ther, showing  his  love  of  truth  and 
right,  and  his  unwillingness  to  be 
partaker  of  others'  sins. 

3.  Israel's  preference  for  Joseph 
is  here  stated  and  the  reasons — es- 
pecially that  he  was  the  son  of  his 
old  age,  the  first-born  of  his  beloved 
Rachel,  and  also  because  of  his  love- 
liness and  virtue.  Benjamin  was  now 
only  an  infant.  ^  Coat  of  (many) 
colors.  Such  robes,  long  and  costly, 
made  of  many  pieces  of  valuable 
fituffs,  tastefully  arranged,  were  re- 
garded as  marks  of  distinction  and 
worn  by  noblemen  and  kings'  daugh- 
ters. (2  Sam.  13:  18.)  Most  under- 
stand the  robe  to  have  been  a  tunic 
with  sleeves  to  the  wrist  Some  sup- 
pose that  the  pieces  refer  to  the 
fringes  and  borders  of  the  skirt  and 
sleeves,  which  were  variegated.  It 
is  also  supposed  by  some  to  have 
been  the  birthright  robe  which  hav- 


ing been  forfeited  by  Reuben  was 
transferred  to  Joseph-,  (1  Chron.  5: 
1,)  and  that  this  inflamed  the  enmity 
of  his  brethren.  The  father's  weak- 
ness in  showing  his  preference  for 
Joseph  was  the  source  of  so  great 
domestic  troubles. 

4.  They  could  not  speak  peaceably 
unto  him.  They  did  not  find  it  in 
their  hearts  to  salute  him  cordially 
or  peacefully — to  wish  him  well — to 
say  "  Peace  be  with  thee,"  accord- 
ing to  the  usual  salutation. 

5-8.  The  jealous  enmity  of  his 
brethren  was  increased  by  his  tell- 
ing them  his  dreams.  God  was  wont 
to  reveal  Himself  to  His  people  in 
dreams ;  and  they  were  regarded  as 
full  of  meaning.  ^  Sheaves.  This 
was  not  a  picture  taken  from  their 
shepherd  work,  but  from  the  reap- 
ing, and  looked  ';o  the  results  of  la- 
bor. The  idea  was  plain.  Their 
sheaves  paid  homage  to  his.  His 
brethren  understood  this  as  the  mean- 
ing that  they  were  to  be  in  subjection 
to  him.  His  dreams  and  his  words 
in  telling  of  them  roused  in  them  the 
greater  jealousy.     He  would  rather 


158 


GENESIS. 


[B.  C.  1825. 


9  IF  And  he  dreamed  yet  anotlier  dream,  and  told  it  his  breth- 
ren, and  said,  Behold,  I  have  dreamed  a  dream  more  :  and  behold 
*"  the  sun  and  the  moon  and  the  eleven  stars  made  obeisance  to  me. 

10  And  he  told  it  to  his  father,  and  to  his  brethren  :  and  his 
father  rebuked  him,  and  sa^d  unto  him,  A¥hat  is  this*  dream  that 
thou  hast  dreamed  ?  Shah  I  and  thy  mother  and  ^  thy  brethren 
indeed  come  to  bow  down  ourselves  to  thee  to  the  earth  ? 

11  And  ^  his  brethren  envied  him ;  but  his  father  observed  ^  the 
saying.  _  , 

12  1i  And  his  brethren  went  to  feed  their  father's  flock  in  She- 
chem. 

13  And  Israel  said  unto  Joseph,  Do  not  thy  brethren  feed  the 
flock  in  Shechem  ?  Come,  and  I  will  send  thee  unto  them.  And 
he  said  to  him,  Here  am  I. 

14  And  he  said  to  him.  Go,  I  pray  thee,  see  whether  it  be  well 
with  thy  brethren,  and  well  with  the  flocks ;  and  bring  me  word 
again.  So  he  sent  him  out  of  the  vale  of  ^  Hebron,  and  he  came  to 
Shechem. 

15  IF  And  a  certain  man  found  him,  and  behold,  he  tvas  wan- 
dering in  the  field ;  and  the  man  asked  him,  saying.  What  seekest 
thou  ? 


fch.46:29.    g  ch.  27  :  29.    hActs7:9.    i  Dan.  7 :  28  ;  Luke  2  :  19,  51.    kch.35:27. 


have  kept  silence,  if  he  had  consult- 
ed a   shrewd  policy.     But  he  acted 
onestly  and  transparently. 

9.  The  second  dream  he  told, 
though  he  must  have  noticed  the  ef- 
fect of  the  first.  The  sun,  (his  fa- 
ther,) the  moon,  (his  mother  Rachel,) 
and  the  eleven  stars,  (his  brethren,) 
made  obeisance  to  him.  The  pur- 
port of  this  only  deepens  the  certain- 
ty of  the  others,  while  the  former 
serves  to  explain  the  latter.  Rachel 
was  dead,  yet  the  idea  was  embodied 
in  the  dream. 

10.  His  father  rebuked  him,  sup- 
posing it  was  only  the  vanity  and 
ambition  of  the  lad,  especially  when 
the  father  and  mother  were  repre- 
sented as  subordinate  to  him,  which 
seemed  so  contrary  to  the  Divine 
plan. 

n.  Yet  his  father  observed  (kept) 
the  saying.  (Luke  21  :  19,  51  ;  Dan. 
7  :    28.)     Fe  not  only  retained  it  in 


his  memory,  but  he  took  special  note 
of  it. 

12.  Jacob  had  bought  land  in 
Shechem,  and  hither  his  flocks  were 
sent  for  pasture  at  the  proper  season. 
It  was  over  fifty  miles  from  Hebron, 
(ch.  33  :  19,)  and  nearly  twenty 
hours'  travel.  The  vale  also  was 
well  watered. 

13,  14.  The  fond  father  will  have 
his  favorite  son  go  now  to  these  broth- 
ers to  Shechem,  and  bring  him  word 
of  their  welfare  and  of  their  doings. 
How  blessed  was  the  father  in  hav- 
ing this  trusty  boy,  Avhom  he  could 
perfectly  rely  upon  for  a  true,  hon- 
est, and  faithful  report  of  the  broth- 
ers amidst  all  the  temptations  of  their 
absence  from  home  ! 

15-18.  Joseph,  not  finding  the 
brothers  at  Shechem,  goes  on  in 
search  of  them,  expecting,  doubtless, 
to  find  them  near.  He  is  met  by  a 
stranger,  who  gives  him  the  informa- 


B.  C.  1825.] 


CHAPTEE   XXXVII. 


159 


16  And  lie  said,  I  seek  my  brethren  :  ^  tell  me,  I  pray  thee, 
where  they  feed  their  floclzs.   ' 

17  And  the  man  said,  They  are  departed  hence  :  for  I  heard 
them  say,  Let  us  go  to  Dothan.  And  Joseph  went  after  his. breth- 
ren, and  found  them  in  ™  Dothan. 

18  And  wlien  they  saw  him  afar  off,  even  before  he  came  near 
unto  them,  °  they  conspired  against  him  to  slay  him. 

19  And  they  said  one  to  another.  Behold,  this  dreamer  cometh. 

20  *^  Come  now  therefore,  and  let  us  slay  him,  and  cast  him  into 
some  pit ;  and  we  will  sa}^  s#nie  evil  beast  hath  devoured  him  ;  and 
we  shall  see  what  will  become  of  his  dreams. 

21  And  P  Reuben  heard  it,  and  he  delivered  him  out  of  their 
hands ;  and  said.  Let  us  not  kill  him. 

1  Cant.  1:7.  m  2  Kings  6 :  13.  n  1  Sam.  19  :  1  ;  Ps.  81 :  13,  and  37  :  12.  32  ;  and  94 :  21 ; 
Matt.  27  :  1 ;  Mark  14 :  1 ;  Johnll:o3;  Acts  23  :  12.  o  Prov.  1 :  11, 16  ;  and  6: 17;  and  27:  4. 
pch.  42:22. 


tion  he  seeks ;  for  he  had  heard  them 
say,  Let  us  go  to  Dothan,  which  was 
twelve  Roman  miles  north  of  Sama- 
ria, (Sebaste,)  and  about  seventeen 
miles  north  of  Shechem.  Dothan 
means  the  tico  cisterns;  and  it  is  prob- 
able that  the  wells  about  Shechem 
may  have  been  dry  at  this  time,  or 
out  of  repair,  since  the  troubles 
among  the  Shechemites.  1[  Con- 
spired. Heb. —  Cunningly  plotted. 
The  malice  »was  rankling  in  their 
hearts,  so  that  as  soon  as  they  heard 
of  his  coming  they  planned  to  destroy 
him.  A  fouler,  blacker  crime  than 
that  of  Cain, — so  deliberate,  so  con- 
certed among  nine  brothers.  Ob- 
serve.— How  this  picture  reminds 
us  of  the  loving  Jesus,  conspired 
against  most  maliciously  by  sinners 
of  hii  own  people  ! — How  tender  his 
reply  to  the  stranger's  inquiry,  "  / 
seek  my  brethren."  "  The  Son  of 
man  is  come  to  seek  and  to  save 
them  that  are  lost."  How  he  follows 
after  them  till  he  finds  them,  Jesus- 
like ! 

19.  This  dreamer.  Reh.—This 
(lord  or^  master  of  dreams. 

20.  Their  murderous  plan  was  to 
slay  him  and  cast  him  into  a  pit  or 
dry   well,  and  then   to  cover   their 


crime  wjth  a  lie,  and  say  that  he  had 
been  slain  by  a  wild  beast,  and  all  to 
avenge  themselves  upon  him  for  his 
dreams.  A  murderer  will  lie,  and  a 
liar  will  often  be  drawn  into  murder 
to  conceal  if  possible  his  falsehood  or 
fraud. 

21.  Reuben,  the  eldest  brother, 
was  chiefly  responsible  for  this  young- 
est son,  and  he  makes  earnest  attempt 
to  dehver  him.  He  dissuades  them 
from  killing  him,  and  proposes  that 
they  cast  him  into  a  pit,  which  ought 
surely  to  satisfy  their  wicked  plan  to 
get  rid  of  him,  as  he  must  perish 
there  if  unrelieved.  Reuben,  how- 
ever, sought  only  to  get  him  free  from 
their  power,  and  in  his  own  time  and 
way  to  deliver  him  back  to  his  father. 
Reuben,  though  he  had  been  very 
wicked,  (ch.  35:  22,)  shows  now  a 
tender  heart.  And  knowing  that 
the  brothers  were  bent  on  putting 
Joseph  out  of  the  way,  he  devised 
this  plan  of  satisfying  them  and  sav- 
ing him.  Wilderness  in  the  Scrip- 
ture means  the  thin  unsettled  pasture- 
grounds.  In  the  plain  of  Esdraelon 
we  came  upon  several  wells,  that 
were  large  and  deep  and  dry,  stoned 
around  the  sides,  and  level  at  the 
top  with  the  ground^  some  of  them 


160 


GENESIS. 


[B.  C.  1825. 


22  And  Eeuben  said  unto  them,  Shed  no  blood,  hut  cast  him  in- 
to thi.?  pit  that  is  in  the  wilderness,  and  lay  no  hand  upon  him ; 
that  he  might  rid  him  out  of  their  hands,  to  deliver  him  to  his 
father  again. 

23  IF  And  it  came  to  pass  when  Joseph  was  come  unto  his  breth- 
ren, that  they  stript  Joseph  out  of  his  coat,  his  coat  of  many  col- 
ors that  was  on  him. 

24  And  they  took  him,  and  cast  him  into  a  pit :  and  the  pit  was 
empty,  there  was  no  water  in  it. 

2o  "i  And  they  sat  down  to  eat  bread :  and  they  lifted  up  their 
eyes  and  looked,  and  behold,  a  company  of  ''Ishmaelites  came  from 
Clilead,  with  their  camels  bearing  spicery,  and  ^  balm,  and  myrrh, 
going  to  carry  it  down  to  Egypt. 

2<6  And  Judah  said  unto  his  brethren.  What  profit  is  it  if  we 
slay  our  brother,  *  and  conceal  his  blood  ? 

27  Come,  and  let  us  sell  him  to  the  Ishmaelites,  and  ■"  let  not 
our  hand  be  upon  him  ;  for  he  is  ^  our  brother,  and  ^  our  flesh  5  and 
his  brethren  were  content. 


q  Prov.  30 :  20  ;  Amos  6:6.    r  ver.  28 :  33.      s  Jer.  8 :  22.     t  ch.  4  :  10  ;  ver.  20  ;  Job  18 :  18 
11  1  Sam.  18  :  17.     x  ch.  42  :  21.     y  ch.  29  :  14. 


covered  at  the  mouth  and  others 
open. 

23.  Joseph  wore  his  fancy  coat, 
"vvliich  was  most  offensive,  as  it  proved, 
to  these  envious  brothers  as  being 
the  token  of  their  fiitlier's  prefer- 
ence. At  once  they  stripped  it  off 
from  him.  How  he  was  shocked  and 
horrified  at  their  treatment,  they 
themselves  afterwards  confessed  with 
shame.  (Ch.  42  :  21.)  The  pit  into 
which  they  cast  him  was  empty  and 
no  water  in  it, — probably  miry.  "  A 
pit  of  noise,"  horrible  pit  and  miry 
clay.  (Ps.  40 :  2.)  This  would  seem 
to  be  the  direct  contradiction  of  his 
dreams. 

25.  Their  cold,  cruel  barbarity 
appears  in  their  sitting  down  to  a 
meal  as  soon  as  the  deed  was  done. 
\  A  company. — A  caraoan.  They 
are  called  here  "  Ishmaehtes,"  but  in 
vs.  28  and  ch.  39:  1,  Midianites,  and 
in  vs.  "36.  Heb. — Medanites.  The 
author  uses  these  several  names,  for 
the  caravan  consisted  probably  of  all 
these,  and  in  the  general  "  Arabian 


me^'chants"  are  meant.  ^  G'dead. 
Celebrated  for  a  precious  balm. 
(Jer.  8  :  22  ;  46  :  11.)  The  caravan 
road  from  Damascus  to  Egypt  touch- 
es upon  Gilead  and  passes  by  Do- 
than.  Spicenj.  A  species  of  gum 
called  tragacanth.  Myrrh.  Gum  la- 
danum.  Egypt  was  flbeir  market. 
This  agrees  with  the  testimony  of 
classic  historians,  as  Homer  and  Her- 
odotus, who  tell  us  that  Egypt  was  a 
store-house  for  drugs,  and  a  seat  of 
physicians.  Od.  IV.  228,  231.  Her- 
od. 2:  84;  3:  1,  129. 

26.  Judah  here  showed  some 
brotherly  affection,  and  began  to 
expostulate  with  them  for  seeking 
his  death  when  they  might  rather 
sell  him  as  a  slave  to  this  caravan. 
He  appeals  to  their  common  sense 
that  it  was  no  gain  to  them  to  have 
him  die  in  this  way;  that,  as  they 
had  thrown  him  into  a  pit  to  avoid 
shedding  his  blood,  this  would  only 
be  a  concealed  murder,  as  he  must 
die  there  a  cruel  death ;  and  that, 
as  he  was  their  brother  and  theiif 


B.  C.  1825.] 


CHAPTER  XXXVn. 


161 


28  Then  there  passed  by  "^  MidianiteSj  merchant-men ;  and  they 
drew  and  lifted  up  Joseph  out  of  the  pit,  *  and  sold  Joseph  to  the 
Ishmaelites  for  **  twenty  pieces  of  silver  :  and  they  brought  Joseph 
into  Egypt. 

29  IT  And  Eeuben  returned  unto  the  pit ;  and  behold,  Joseph 
was  not  in  the  pit :  and  he  °  rent  his  clothes. 

30  And  he  returned  unto  his  brethren,  and  said,  The  child  ^  is 
not :  and  I,  whither  shall  I  go  ? 

31  And  they  took  ^  Joseph's  coat,  and  killed  a  kid  of  the  goats, 
and  dipped  the  coat  in  the  blood : 

32  And  they  sent  the  coat  of  many  colors,  and  they  brought  it 
to  their  father ;  and  said.  This  have  we  found  ;  know  now  whether 
it  be  thy  son's  coat  or  no. 

33  And  he  knew  it,  and  said.  It  is  my  son's  coat ;  an  ^  evil  beast 
hath  devoured  him :  Joseph  is  without  doubt  rent  in  pieces. 


z  Judg.  6:3;  ch.  45  :  4,  5.  a  Ps.  105  :  17  ;  Acts  7 : 
42  :  13,  36  ;  Jer.  31 :  15.  e  ver.  23.  f  ver.  20  ;  ch.  44 : 


b  Matt.  27 :  9.     c  Job  1 :  20.    d  ch. 


flesh,  he  would  avoid  laying  violent 
hand  upon  him.  Conscience  troubled 
him,  and  no  wonder.  %  His  brethren 
icere  content,  Heb. — Hearkened — 
acquiesced.  His  removal  so  far 
from  home  would  prevent  the  offen- 
sive realizing  of  his  dreams,  and  es- 
pecially if  they  supposed  this  had  to 
do  with  the  birthright  privilege. 

28.  The  Ishniaehtes  were  the  pur- 
chasers, though  the  band  are  called 
"  Midianites."  Twenty  pieces — the 
price  of  a  lad  under  twenty  years  of 
age,  (Levit.  27  :  5,)  and  Joseph  was 
only  about  seventeen.  The  full 
price  for  a  slave  wais  thirty  shekels. 
(Exod.  21  :  32.) 

29.  Reuben  had  been  absent  when 
this  sale  was  made.  Some  suppose 
he  had  gone  a  circuitous  route  to 
reach  the  pit  and  deliver  Joseph. 
This  would  seem  to  be  implied.  He 
returned  unto  the  pit  and  found  Jo- 
seph removed,  and  he  was  overcome 
with  a  brother's  grief  He  thinks 
Joseph  dead.  The  child  is  not,  and 
he  despairs,  i,  ichither  shall  I  go'? 
What  could  he  do  ?  How  could  he 
meet  the  aged  and  doting  father, 
and  give  an  account  of  this  horrible 
transaction.     (See  ch.  42  :  22.) 


31,  32.  They  devise  a  false  report 
to  give  to  their  poor  father,  hoping 
to  cheat  his  credulity  and  thus  clear 
themselves.  How  hardened  and 
heathenish,  as  though  God  did  not 
see  them,  and  as  though  they  could 
hope  to  escape  His  wrath.  They 
dipped  this  fancy  coat  in  the  blood 
of  a  kid  which  they  killed,  and  sent 
the  bloody  garment  to  their  father, 
with  the  pretence  that  they  had 
found  it  and  that  he  should  judge 
whether  it  was  Joseph's  or  not. 

33.  The  aged  father  recognized 
the  coat  which  he  had  put  «pon  the 
boy  in  token  of  his  fond  affectfcn. 
He  judged  that  the  worst  had  hap- 
pened, that  he  had  been  devoured  by 
a  wild  beast.  He  could  think  of  no 
other  probable  or  possible  case  to  ac- 
count for  this  bloody  coat,  and  he 
exclauned,  Heb. —  Torn,  torn  in  pie- 
ces is  Joseph  !  Observe. — (1.)  Their 
sin,  however  artfully  concealed,  will 
find  them  out.  (2.)  God  controls 
the  counsels  and  acts  of  men  to  sub- 
serve PIJs  wise  designs.  (3.)  Our  ad- 
versity, so-called,  often  turns  out  to 
be  our  prosperity.  Jesus  is  the  Al- 
pha not  only,  but  the  Omega  also  in 
all   Providence.     Wait  till  you  see 


162 


GENESIS. 


[B.  C.  1825. 


34  And  Jacob  ^  rent  his  clothes,  and  put  sackcloth  upon  his 
loins,  and  mourned  for  his  son  many  days. 

35  And  all  his  sons  and  all  his  daughters  ^  rose  up  to  comfort 
him ;  but  he  refused  to  be  comforted ;  and  he  said.  For  I  '  will  go 
down  into  the  grave  unto  my  son  mourning.  Thus  his  father  wept 
for  him. 

36  And  ^  the  Midianites  sold  him  into  Egypt  unto  Potiphar,  an 
of&cer  of  Pharaoh's,  and  captain  of  the  guard. 

CHAPTER    XXXYIII.   ^ 

AND  it  came  to  pass  at  that  time,  that  Judah  went  down  from 
his  brethren,  and  ^  turned  in  to  a  certain  AduUamite,  whose 
name  was  Hi  rah. 


g  ver.  29 :  2  Sam.  3 :  31.    h  2  Sam.  12 :  17.    i  ch.  42  :  38,  and  44 :  29,  31.    kch.  39:1.    a  ch. 
19 :  3  ;  2  Kings  4:8. 


the  end  before  you  complain  against 
God.  (4.)  Joseph,  however  in- 
jured, is  still  comforted  by  a  con- 
sciousness of  his  mission  from  God. 
(5.)  Conscience  will  speak  out  at 
last. 

34.  Jacob  was  plunged  into  these 
new  family  troubles  seemingly  more 
grievous  than  any  he  had  yet  felt. 
As  he  had  been  a  deceiver  of  his  fa- 
ther, so  he  is  now  deceived  by  his 
own  sons.  He  is  the  man  of  many 
sorrows,  but  this  overwhelms  him, 
and  no  wonder.  ^  Sackcloth.  The 
garment  of  mourning. 

35.  To  comfort  him.  How  could 
these  sons  comfort  him  when  they 
■were  conscious  of  lying  and  fraud, 
and  when  Reuben,  however  grieved, 
dared  not  tell  the  facts.  Jacob  re- 
plied to  all  their  condolence.  ^  For 
(you  need  not  attempt  to  comfort 
me,  for)  /  shall  go  down  into  the 
grave  to  my  son  mourning.  How 
utterly  unmanned  is  he  !  It  is  too 
much  for  him  to  bear,  even  with  all  the 
supports  of  the  covenant.  How  could 
he  give  up  Joseph,  and  in  such  a 
way  ?  If  he  had  only  died  a  natu- 
ral death  and  in  his  arras.  ^  The 
grave.  Heb. — Sheol — the  place  of 
departed  spirits. 


36.  These  merchants  who  bought 
Joseph  for  gain,  sold  him  into  Egypt 
to  Potiphar,  c/«"e/of  Pharaoh's  Guard. 
Lit. — Chief  of  his  executioners — of 
the  king's  body-guard  who  executed 
his  will.  It  was  a  high  and  respon- 
sible office.  Comp.  1  Kings  2  :  29, 
34,  35,  with  2  Sam.  8  :  18 ;  2  Kings 
10:25;  25:  8,  and  Jer.  39  :  9  ;  52  : 
12. 

CHAPTER  XXXVHL 

§  61.  Judah. 

Jacob  while  mourning  the  loss  of 
Joseph,  has  still  a  new  and  different 
domestic  affliction  in  the  case  of  Ju- 
dah, who  was  the  first  of  the  sons  to 
marry  a  Canaanite.  This  paragraph 
is  of  use  here  in  showing  the  dangers 
to  which  the  chosen  family  were  sub- 
jected of  being  led  into  alliance  with 
the  Cauaanites  and  corrupted  by 
them,  so  as  to  make  it  important  for 
the  Divine  Providence  to  remove  the 
chosen  family  from  these  damaging 
influences.  This  strange  episode 
therefore  belongs  properly  to  "  the 
generations  of  Jacob." 

1.  At  that  time.  Some  have  placed 
this  general  date  before  the  sale  of 


B.  C.  1825.] 


CHAPTER    XXXVIII. 


163 


2  And  Judali  ^  saw  there  a  daughter  of  a  certain  Canaanite, ' 
whose  name  ^uas  ^  Shuah ;  and  lie  took  her,  and  went  in  unto  her. 

3  And  she  conceived,  and  bare  a  son ;  and  he  called  his  n^ime 
^Er. 

4  And  she  conceived  again,  and  bare  a  son ;  and  she  called  his 
name  ^  Onan. 

5  And  she  yet  again  conceived  and  bare  a  son ;  and  called  his 
name  ^  Slielah  :  and  he  was  at  Chezib  when  she  bare  him. 

6  And  Judah  ^  took  a  wife  for  Er  his  first-born,  whose  name 
was  Tamar. 

7  And  ^  Er,  Judah's  first-born,  was  wicked  in  the  sight  of  the 
Lord  ;   '  and  the  Lord  slew  him. 

b  ch.  34  -.2.     c  1  Chroa.  2:3.     d  ch.  46  :  12 ;  Numb.  26 :  19.     e  ch.  46  :  12  ;  Namb.  26  :  19' 
f  ch.  46  :  12  ;  Numb.  26 :  20.     g  ch.  21 :  21.    h  ch.  48  :  12 ;  Numb.  26 :  19.    i  1  Chron.  2 :  3. 


Joseph.  But  we  find  Judah  evident- 
ly with  his  brothers  at  that  time,  and 
not  removed  from  them  as  is  here  re- 
corded. Kurtz,  Keil  and  Delitzscli, 
etc.,  maintain  that  Hezron  and  Ha- 
mul  were  born  in  Egypt,  and  not  in 
Canaan.  So  Heng.  And  the  twen- 
ty-three years  Avhich  elapsed  between 
the  taking  of  Joseph  into  Egypt  and 
the  migration  of  Jacob  thither,  is  time 
enough  for  all  that  is  recorded  in  this 
chapter.  "  If  we  suppose  that  Ju- 
dah, who  was  twenty  years  old  when 
Joseph  Avas  sold,  went  to  Adullam 
soon  afterwards  and  married  there, 
his  three  sons  might  have  been  born 
four  or  five  years  after  Joseph's  cap- 
tivity. And  if  his  eldest  son  was 
born  about  a  year  and  a  half  after 
the  sale  of  Joseph,  and  he  married 
him  to  Thamar  when  he  was  fifteen 
years  old  and  gave  her  to  his  second 
son  a  year  after  that,  Onan's  death 
would  occur  at  least  five  years  before 
Jacob's  removal  to  Egypt.  Time 
enough  therefore  both  for  the  gener- 
ation and  birth  of  the.  twin  sons  of 
Judah  by  Tamar,  ana  for  Judah's 
two  journeys  into  Egypt  with  his 
brethren  to  buy  corn." — Keil  and 
Delitzsch.  (See  ch.  46  :  8.).  Those 
who  hold  that  Hezron  and  Tamul, 
the  sons  of  Pharez,  were  born  in  Ca- 
naan, must  set  the  time  further  back, 


(say  about  Jacob's  sojourning  in  She- 
chem,)  as  do  Murphy,  Baumgarten, 
Bush,  etc., — and  this  is  consistent 
with  the  general  phrase  "  at  that 
time  ; "  but  Judah  seems  not  yet  to 
have  set  up  his  separate  household 
Avhen  Joseph's  sale  took  ])lace.  (See 
Heng.  Pent.  vol.  ii  p.  290.)  ^  Went 
down  from  Hebron,  (ch.  3  7  :  14,)  to 
the  lowland  of  Judah  bordering  on 
Phihstia.  (Josh.  15  :  35.)  Rob.— He 
pitched  up  to  a  man  of  Adullam,  in 
his  neighborhood,  for  friendly  inter- 
course. Why  he  so  separated  does 
not  appear,  but  it  seems  to  be  the 
beginning  of  mischief,  and  was  doubt- 
less a  wrong  step  on  his  part.  \  Ca 
naanite.  This  was  a  forbidden  con- 
nection for  the  covenant  family. 

3-5.  These  particulars  are  here 
given  because  Judah  was  he  through 
whom  the  Messiah  was  to  come. 
^  Chezib.  In  the  south  portion  of 
the  low  country  of  Judah.  The 
place  is  mentioned  that  the  descend- 
ants of  Shelah  might  know  the  birth- 
place of  their  ancestors, — unnecessary 
in  the  case  of  the  others,  who  died 
childless. 

6-  7.  This  wife  of  Er  was  probably 
a  Canaanite  also,  and  he  was  smitten 
to  death  by  God  for  his  wickedness- 
Whereupon  his  brother  Onan  was 
commanded  by  his  father  to  act  th» 


164 


GENESIS. 


[B.  C.  18(?j 


8  And  Judah  said  unto  Onan,  Gro  in  unto  ^  thy  brother's  wife, 
and  marry  her,  and  raise  up  seed  to  thy  brother. 

9  And  Onan  knew  that  the  seed  should  not  be  ^  his :  and  it 
came  to  pass,  when  he  went  in  unto  his  brother's  wife,  that  he 
spilled  it  on  the  ground,  lest  that  he  should  give  seed  to  lAs  brother. 

10  And  the  thing  which  he  did  displeased  the  Lord  :  wherefore 
]ie  slew  ™  him  also. 

11  Then  said  Judah  to  Tamar  his  daughter-in-law,  "  Kemain  a 
widow  at  thy  father's  house,  till  Shelah  my  son  be  grown  ;  (for  lie 
said.  Lest  peradventure  he  die  also  as  his  brethren  did)  ;  and  Ta- 
mar went  and  dwelt  ^  m  her  father's  house. 

12  ^  And  in  process  of  time,  the  daughter  of  Shuah,  Judab's 
wife,  died:  and  Judah  p  was  comforted,  and  went  up  unto  his 
sheep-shearers  to  Timnath,  he  and  his  friend  Hirah  the  Adullamite. 

13  And  it  was  told  Tamar,  saying.  Behold  thy  father-in-law 
goeth  up  1  to  Timnath  to  shear  his  sheep. 

14  And  she  put  her  widow's  garments  off  from  her,  and  covered 
her  with  a  vail,  and  wrapped  herself,  and  ^  sat  in  an  open  place, 
wliich  is  by  the  way  to  Timnath :  for  she  saw  ^  that  Shelah  was 
grown,  and  she  was  not  given  unto  him  to  wife. 

15  When  Judah  saw  her,  he  thought  her  to  he  a  harlot ;  because 
she  had  covered  her  face. 


k  Deut.  25  :  5  ;  Matt.  22  :  24.     1  Deut.  25  :  6.     m  ch.  46 :  12  :  Numb.  26  :  19.     n  Ruth  1 :  13. 
o  Lev.  22:13.     p  2  Sam .  13  :  39.     q  Josh.  15  :  10,57  ;  Judg.  14  :  1.     rProv.  7:12.     sver.ll,  26. 


jvirt  of  a  husband  to  the  widow  ac- 
cording to  the  custom  of  Levirate 
marriage,  afterwards  legalized  by 
rJoses.  In  order  that  the  family 
might  not  die  out,  and  the  covenant 
line  perish,  this  v/as  an  important 
provision.  (Ruth  4:  10.)  Onan, 
however,  proved  false,  and  his  crime 
of  violating  God's  ordinance  by  a 
^liameful  abomination  was  also  pun- 
ished with  death.  Thus  the  cove- 
nant household  seems  degraded  and 
disgraced.  But  the  salvation  lies  not 
with  them,  but  with  God. 

11.  The  death  of  these  two  sons 
makes  Judah  hesitate  about  giving 
lier  the  third,  perhaps  from  a  super- 
sdtious  idea  that  there  was  something 
fatal  in  the  connection.  But  he  gives 
the  excuse  that  Shelah  was  too  young 
to  marry,  and  advises  the  widow  to 
return  to  her  father's  house,  accord- 


ing to  the  custom  in  such  case  of 
having  no  children.  (Lev.  22:  13.) 
Meanwhile  she  was  to  regard  herself 
as  the  betrothed  wife  of  Shelah, 
though  he  did  not  intend  that  he 
should  be  her  husband. 

12-17.  Tamar,  seeing  that  she  is 
unfairly  denied  the  promised  mar- 
riage with  Shelah,  and  knowing  how 
heathenish  Judah  had  become  by  his 
unlawful  connections,  planned  re- 
venge and  sought  to  seduce  him. 
Her  method  was  truly  heathenish,  as 
might  have  been  expected.  She  suc- 
ceeded to  his  shame.  In  proceaa  of 
time.  Heb. — yThe  days  were  multi-' 
plied.  Some  considerable  time  had 
elapsed,  and  Shelah  had  grown  up, 
and  Tamar  had  waited  in  vain. 
1^  Timnath.  A  town  on  the  moTm^ 
tains  of  Judah,  (Josh.  15  :  57,) 
about  seven  miles  south  of  Hebron. 


B.  C.  18  (?).] 


CHAPTER   XXXYin. 


165 


16  And  he  turned  unto  her  by  the  way,  and  said,  Go  to,  I  pray 
thee,  let  me  come  in  unto  thee ;  (for  he  knew  not  that  she  was  his 
daughter-in-law ;)  and  she  said,  What  wilt  thou  give  me  that  thou 
mayest  come  in  unto  me  ? 

17  And  he  said,  *  I  will  send  thee  a  Md  from  the  flock :  and 
she  said,  ""  Wilt  thou  give  vie  a  pledge,  till  thou  send  it  ? 

18  And  he  said,  What  pledge  shall  I  give  thee  ?  And  she  said, 
^  Tliy  signet,  and  thy  bracelets^  and  thy  staif  that  is  in  thy  hand : 
and  he  gave  it  her,  and  came  in  unto  her,  and  she  conceived  by 
liim. 

19  And  she  arose,  and  went  away  and  ^  laid  by  her  vail  from 
her,  and  put  on  the  garments  of  her  widowhood. 

20  And  Judah  sent  the  kid  by  the  hand  of  his  friend  the  Adal- 
lamite,  to  receive  his  pledge  from  the  woman's  hand :  but  he  found 
her  not. 

21  Then  he  asked  the  men  of  that  place,  saying,  Wliere  is  the 
harlot  that  was  openly  by  the  wayside  ?  And  they  said,  There 
was  no  harlot  in  this  i^tlax^e. 

22  And  he  returned  to  Judah,  and  said,  I  cannot  find  her ;  and 
also  the  men  of  the  place  said,  that  there  was  no  harlot  in  this 
jilace. 

23  And  Judah  said,  Let  her  take  it  to  her,  lest  we  be  shamed  : 
behold,  I  sent  this  kid,  and  thou  hast  not  found  her. 

21  TF  And  it  came  to  pass  about  three  months  after,  that  it  was 
told  to  Judah,  saying,  Tamar  thy  daughter-in-law  hath  ^  pla^^ed 
the  harlot ;  and  also,  behold,  she  is  witli  child  by  whoredom.  And 
Judah  said.  Bring  her  forth,  *  and  let  her  be  burnt. 

t  Ezek.  16 :  33.  ii  ver.  20.  x  ver.  25.  y  ver.  14.  z  Judg.  19 :  2.  a  Lev.  21 :  9  ;  Deut. 
22 :  21. 


I 


The  sheep-shearing  was  a  hohday 
with  the  shepherds.  She  sat  hij  the 
gate  of  Enayim  the  same  as  Enam 
in  the  lowland  of  Judah.  (Josh.  15  : 
34.) 

18.  Thy  bracelets.  Heb. — Strings. 
The  signet-ring  or  seal  was  suspend- 
ed from  the  neck  upon  the  bosom  by 
a  silken  cord,  and  lay  in  the  folds  of 
the  garments,  and  was  kept  with 
great  care.  These  seals  were  also 
worn  upon  the  hand  by  the  Babj^Io- 
nians  and  Egyptians,  and  were  the 
tokens  of  authority,  and  pledges  of 
covenant  fideUty.  Giving  one's  seal 
to  another  was  i  ideed  giving  up  to 
another  the  power   to  act  in   one's 


stead  in  transactions  requiring  the 
seals.  The  loss  of  one's  seal  was 
therefore  a  very  serious  calamity. 

23.  When  Judah  hastened  to  re- 
deem his  pledges,  and  Tamar  could 
not  be  found,  he  exclaims  with  cha- 
grin, "  Let  her  take  them  (the  articles 
pledged)  to  her,  (let  her  keep  them 
for  herself)  that  ice  may  not  hejome  a 
reproach"  Judah  is  now  anxious  and 
disappointed  at  losing  his  seal,  but 
he  is  more  in  dread  of  the  open  dis- 
grace, and  therefore  will  let  it  go 
rather  than  make  a  noise  about  it. 
He  is  afraid  now  of  exposure. 

24.  Let  her  he  burnt.  This  is  a  se- 
vere punishment  ordered  by  Judah 


:g6 


GENESIS. 


[B.C.  1825. 


25  When  she  was  brought  forth,  she  sent  to  her  father-in-law, 
saying,  By  the  man  whose  these  are,  am  I  with  child :  and  she 
said,  ^  Discern,  I  pray  thee,  whose  are  these,  ^  the  signet,  and 
bracelets,  and  staff. 

26  And  Judah  ^  acknowledged  fliem,  and  said,  ^  She  hath  been 
more  righteous  than  I ;  because  that  ^  I  gave  her  not  to  Shelah 
my  son  :  and  he  knew  her  again  ^  no  more. 

27  %  And  it  came  to  pass  in  the  time  of  her  travail,  that  behold, 
twins  tuere  in  her  womb. 

2S  And  it  came  to  pass  when  she  travailed,  that  tlie  one  put  out 
his  hand ;  and  the  midwife  took  and  bound  upon  his  hand  a  scarlet 
thread,  saying,  This  came  out  first. 

29  And  it  came  to  pass  as  he  drew  back  his  hand,  that  behold, 
his  brother  came  out ;  and  she  said,  How  hast  thou  broken  forth  ? 
this  breach  he  upon  thee :  therefore  his  name  was  called  ^^  Pharez. 

30  And  afterward  came  out  his  brother  that  had  the  scarlet 
tln^ead  upon  his  hand ;  and  his  name  was  called  Zarah. 


b  ch.  37:  32.     c  ver.  18.     d  ch.  37:  33.     e  1  Sam.  24:  17 
h  ch.  46  :  12  ;  Num.  26  :  20  ;  1  Chron.  2:4;  Matt.  1 :  3. 


f  ver.  14.     g  Job  34  :  31,  32 


as  head  of  his  tribe,  and  he  himself  a 
guilty  party  in  the  crime.  He  did 
not  know  as  yet  how  his  own  crimi- 
nality was  to  be  exposed.  The  cap- 
ital punishment  under  the  law  after- 
ward, was  by  stoning.  (Ueut.  22  : 
20,  21,  24.)  Burning  was  the  punish- 
ment only  in  aggravated  cases.  (Lev. 
20:  14;  21:  9.)  Men  so  severely 
treat  in  others  the  very  crimes  they 
themselves  have  perpetrated. 

25.  When  Judah  is  confronted 
now  with  his  own  pledges,  he  is 
driven  to  confess.  She  is  more  in 
the  rigid  than  /,  for  therefore  (to  bring 
this  about)  have  I  not  given  her  to 
Shelah  my  son  ?  He  now  acknowl- 
edges that  in  withholding  his  son 
from  the  widow  and  denying  her 
i:jght  he  had  brought  about  this 
shameful  and  sad  result.  It  is  evi- 
dent from  the  narrative  that  she  was 
driven  to  this  stiatagem,  not  from 
base  lewdness,  but  to  obtain  throuoh 
Judah  himself  the  covenant  posteri- 
ty of  which  he  was  wrongfully  de- 
priving her, 

27.  Tamar  became  the  mother  of 


twin  sons  in  circumstances  somewhat 
like  the  birth  of  Jacob  and  Esau. 
(Ch.  25:  25,  26.)  Perez,  in  the 
struggle  before  birth  obtained  the 
primogeniture,  and  in  the  tenth  gen- 
eration David,  the  king  of  Israel  de- 
scended from  him.  (Ruth  4  :  18-22.) 
lamar,  therefore,  has  a  place  as  one 
of  the  female  ancestors  in  the.  gene- 
alogy of  Jesus  Christ. 

2^9.  Whij  hast  thou  broken  forth  ? 
(]\Iatt.  1  :  3.)  Keil  and  Delitzsch 
read.  What  a  breach  hast  thou  made 
for  thy  part  ?  Upon  thee  the  breach y 
(the  blame  of  it.) 

We  see  the  mischief  of  unholy  al- 
liances in  life,  leading  away  from 
God  into  the  unholy  habits  of  such, 
and  into  the  dreadful  miseries  con- 
sequent. So  the  apostle  exhorts, 
"Be  ye  not  unequally  yoked  togeth- 
er with  unbelievers,  for  what  concord 
liath  light  with  darkness  ?  "  Instead 
of  the  wicked  party  being  converted 
by  the  injEluence  of  the  good,  the 
good  is  more  commonly  led  astray 
by  the  wicked,  as  here  in  the  case  of 
Judah. 


B.  C.  1814.] 


CHAPTER  XXXIX. 
CHAPTER  XXXIX. 


167 


AND  Joseph  was  brought  down  to  Egypt :  and  ^  Potiphar,  an 
officer  of  Pharaoh,  captain  of  the  guard,  aa  Egj^tian,  ^  bought 
him  of  the  hands  of  the  Ishmaelites,  which  had  brought  him  down 
thither. 

2  And  °  the  Lord  was  with  Joseph,  and  he  was  a  prosperous 
man  :  and  he  was  in  the  house  of  his  master  the  Egyptian. 

3  And  his  master  saw  that  the  Lord  was  with  him,  and  that 
the  Lord  ^  made  all  that  he  did  to  prosper  in  his  hand. 

a  ch.  37  :  36  ;  Ps.  105  :  17.    b  ch.  37 : 
1  Sam.  16  :  18  ;  and  18  :  -14,  28  ;  Acts  7  : 


c  ver.  21 :  ch.  21 :  22,  and  26 :  24,  28  ;  and  28  :  15  : 
d  Ps.  1 :  3. 


This  chapter  is  given  with  all  its 
shameful  details  to  show  in  full  the 
connection  of  our  Lord  with  Abra- 
ham as  detailed  by  Matthew,  and 
this  is  done  faithfully  and  without 
concealment  of  the  shame  ;  showing 
thus  how  our  Lord  "  made  Himself  of 
no  reputation,"  and  "  despised  the 
shame"  in  his  redeeming  work  for 
sinners. 

In  the  light  of  Judah's  faithless 
character  Joseph's  integrity  and  vir- 
tue will  now  more  clearly  appear. 

CHAPTER  XXXIX. 

§  62.  Joseph  sold  to  Potiphar 
IN  Egypt.  His  Temptation 
AND  Imprisonment. 

The  "  generations  of  Jacob "  are 
now  resumed  in  the  further  history 
of  Joseph.  At  the  early  age  of  sev- 
enteen, sold  as  a  slave  into  a  strange 
country  and  among  heathen,  what 
could  bear  him  up  but  such  firm  faith 
as  he  had,  especially  from  revelations 
made  to  him  of  his  coming  greatness. 

1.  Pharaoh  from  Phra,  meaning 
the  !>un^  as  Potiphar  means,  He  who 
is  of  the  sun.  The  facts  of  his  being 
sold  into  Egypt  to  Potiphar,  by  the 
Ishmaelite  merchants  who  bought 
him  of  his  recreant  brothers,  are  here 
repeated,  from  ch.  37  :  36.  Though 
the  band  are  called  Midianiles  as  the 


general  term,  yet  the  transaction  of 
purchase  and  sale  seems  to  have 
been  at  the  hands  of  the  Ishmaelites 
who  belonged  to  the  caravan. 

2.  r/ie  ^Zor^— Jehovah.  This  is 
the  covenant  name  in  which  God  ap- 
pears in  His  special  redemptive  ca- 
'pacity.  God  will  now  show  Himself 
to  be  Jehovah.  He  was  with  Joseph, 
and  this  is  the  great  secret  of  this 
wonderful  history — of  Joseph's  deliv- 
erancesin  every  peril,  and  of  his  pros- 
perity notwithstanding  his  being  so 
offcast  by  his  own  brethren.  "  When 
my  father  and  mother  forsake  me, 
then  Jehovah  will  take  me  up."  ^  A 
prosperous  man.  Heb. — A  man  caus- 
ing success — successful.  "  Whatso- 
ever he  doeth  shall  prosper."  (Ps. 
1,  and  vs.  3.) 

3.  Thus  his  heathen  master  saw  that 
God's  favor  was  manifest  to  him  in 
his  wonderful  success.  (See  ch.  26  : 
28;  ch.  30:  27.)  Men  who  do  not 
know  God  are  made  to  see  how  re- 
markably His  people  are  cared  for 
and  prospered,  and  how  safe  and 
valuable  such  men  are.  Thus  his 
favor  with  God  gained  him  favor 
with  men.  So  our  Lord  Himself 
grew  in  favor  with  God  and  men. 
(Luke  2  :  52.)  Joseph  was  advanced 
to  the  highest  position  in  Potiphar's 
house — was  made  overseer,  having 
charge  of  all  the  affairs  of  the  house- 
hold. 


168 


GEiN'ESIS. 


[B.  C.  1814 


4  And  Joseph  •  found  grace  in  liis  siglit,  and  he  served  him . 
and  he  made  him  ^  overseer  over  his  house,  and  all  that  he  had  he 
put  into  his  hand. 

5  And  it  came  to  pass  from  the  time  that  he  had  made  him  over^ 
seer  in  his  house,  and  over  all  that  he  had,  that  ^  the  Lord  blessed 
the  Eg3^ptian's  house  for  Joseph's  sake ;  and  the  blessing  of  the 
Lord  was  upon  all  that  he  had  in  the  house,  and  in  the  field. 

6  And  he  left  all  that  he  had  in  Joseph's  hand ;  and  he  knew 
not  aught  he  had,  save  the  bread  which  he  did  eat :  and  Joseph 
^  was  a  goodly  i^erson^  and  well  favored. 

7  If  And  it  came  to  pass  after  these  things,  that  his  master's 
wife  cast  her  eyes  upon  Joseph  :  and  she  said,  ^  Lie  with  me. 

8  But  he  refused,  and  said  unto  his  master's  wife.  Behold,  my 
master  wotteth  not  what  is  with  me  in  the  house,  and  he  hath 
committed  all  that  he  hath  to  my  hand. 

9  There  is  none  greater  in  this  house  than  I ;  neither  hath  he 
kept  back  any  thing  from  me,  but  thee,  because  thou  art  his  wife : 
^  how  then  can  I  do  this  great  wickedness,  and  ^  sin  against  God  ? 

e  ch.  18  :  3,  and  19  :  19 ;  \er.  21.    f  Gen.  24  :  2.    g  ch.  30  :  27.    hi  Sam.  16  :  12.    12  Sam. 
13:11.    k  Prov.  6 :  29,  32.    1  ch.  20  ;  6;  Lev.  6  ;  2;  2  Sam.  12: 13;  Ps.  51 :  4. 


5.  From  the  time  of  Joseph's  ele- 
vation, the  blessing  of  God  upon  the 
house  and  the  field  was  manifest. 
God  chooses  often  to  bless  men  for 
His  people's  sake,  so  as  to  show  the 
advantage  of  belonging  to  His  peo- 
ple and  of  having  His  covenant  care, 
even  as  He  blessed  the  house  of 
Obed-Edom  for  the  sake  of  the  ark 
that  was  there. 

6.  He  left  all  that  he  had  in  Joseph's 
hand,  and  he  did  not  knoto  anything 
loith  (or  near)  him  but  the  bread  he  did 
eat.  So  entirely  did  he  give  up  all 
his  household  affairs  to  the  keeping 
of  Joseph,  that  he  knew  only  of  his 
meals  as  they  came  on.  The  refer- 
ence is  to  castes  in  Egypt,  and  to  the 
laws  concerning  meats  enforced  in 
that  land.  ^  A  goodly  person.  Heb. — 
Beautiful  of  form,  and  beautiful  of 
appearance,  in  form  and  feature. 
(Ch.  29:  17.)  This  statement  pre- 
pares the  way  for  what  follows. 

7-9.  Potiphar's  wife  was  charmed 
by  Joseph's  beauty  and  made  base 
proposals   to  him.     But  he  had  the 


strong  religious  principle  to  stand 
firm  against  the  shocking  sin.  He 
refuses  on  the  double  ground  of  be- 
ing entrusted  with  his  master's  con- 
fidence, which  he  would  scorn  to 
abuse,  and  on  the  ground  of  his  du- 
ty to  God,  whom  he  would  not  of- 
fend by  this  great  sin.  Gratitude  to 
his  master  and  gratitude  to  God  re- 
strained him.  "  How  can  I  do  such 
a  thing  ?  "  He  sees  how  h''-  is  in  the 
poAver  of  this  wicked  avo  /lan,  who 
could  easily  revenge  heii-^lf  upon 
him  for  refusing  her  comn And.  He 
does  not  utter  any  repts  Ach,  but 
pleads  the  impossibility  ijj  his  case, 
and  yet  calls  the  deed  by  its  right 
name — this  great  ivickedn^ys.  The 
immorality  of  Egyptian  vrt-men  has 
long  been  proverbial.  In  modern 
times  Mohammed  Ali  aboh'shed  the 
lewd  practice  of  the  dancinj^  women, 
so  far  as  to  make  the  Alma  dance 
visible  only  by  women  and  not 
by  men.  This  we  heard  spoken  of 
in  Cairo  as  a  very  \inTp(^i^nt  ro- 
form. 


B.  C.  1814.] 


CHAPTER  XXXIX. 


169 


10  And  it  came  to  pass,  as  she  spake  to  Josepli  day  by  day, 
that  he  hearkened  not  unto  her,  to  lie  by  her,  or  to  be  with  her. 

li  And  it  came  to  pass  about  this  time,  that  Josejih  went  into 
the  house  to  do  his  business;  and  there  ivas  none  of  the  men  of 
the  house  tliere  within. 

12  And  "'  she  caught  him  by  his  garment,  saying,  Lie  with 
me .  and  he  left  his  garment  in  her  hand,  and  fled,  and  got  him 
out. 

13  And  it  came  to  pass,  when  she  saw  that  he  had  left  his  gar- 
ment in  her  hand,  and  was  fled  forth, 

14  That  she  called  unto  the  men  of  her  house,  and  spake  unto 
them,  saying.  See,  he  hath  brought  in  an  Hebrew  unto  us  to  mock 
us :  he  came  in  unto  me  to  lie  with  me,  and  I  cried  with  a  loud 
voice : 

15  And  it  came  to  pass,  when  he  heard  that  I  lifted  up  my 
voice  and  cried,  that  he  left  his  garment  with  me,  and  fled,  and 
got  him  out. 

16  And  she  laid  up  his  garment  by  her,  until  his  lord  came 
home. 

17  And  she  °  spake  unto  him  according  to  these  words,  saying, 
The  Hebrew  servant  which  thou  hast  brought  unto  us,  came  in 
unto  me  to  mock  me : 

18  And  it  came  to  pass  as  I  lifted  up  my  voice  and  cried,  that 
he  left  his  garment  with  me,  and  fled  out. 

19  And  it  came  to  pass,  when  his  master  heard  the  words  of  his 
wife,  which  she  spake  unto  him,  saying,  After  this  manner  did  thy 
servant  to  me  ;  that  his  °  wrath  was  kindled. 

m  Prov.  7  :  13,  etc.    n  Exod.  23 :  1 ;  Ps.  120  :  3.    o  Prov.  6  :  34,  35. 


11,  13.  This  abandoned  woman, 
after  being  daily  refused,  took  occa- 
sion when  alone  in  the  house  with 
him  to  attempt  compulsion.  ^  ^  About 
this  time.  Heb. — At  this  day  (of  the 
occurrence.)  This  particular  day. 
He  makes  most  violent  resistance, 
even  to  the  loss  of  his  garment.  "Jo- 
seph is  thus  stripped  of  his  garment  a 
second  time — then  for  envy  now  for 
lust."— 5;?.  Hall. 

14.  She  now  seeks  revenge  upon 
him  whom  she  cannot  entrap.  She 
called  her  house  servants  and  said, 
See^  he  (her  husband  of  whom  she 
speaks  so  contemptuously)  has 
brought  in  to  us  a  Hebrew  man  to 
15 


mock  Its  (to  act  the  part  of  a  wanton 
in  the  household.) 

15.  Left  his  garment  ivith  me — by 
my  side  (not  in  my  hand)  as  was  the 
truth. 

16,  17.  She  tells  to  them  her  un- 
blushing lie,  and  takes  care  to  do  the 
same  to  her  husband.  ^  She  laid  up 
his  garment  by  her  so  as  to  make  it 
appear  as  if  he  had  left  it  there. 
^  To  mock  me,  to  insult  me  by  lewd- 
ness. 

19-21.  She  had  throArn  the  blame 
heavily  upon  her  husband.  This 
would  excite  his  wrath.  While  he 
may  not  have  fully  believed  her  state- 
ments, yet  he  must  vindicate  his  hou- 


170 


GENESIS. 


[B.  C  1814. 


20  And  Joseph's  master  took  hinij  and  ^  put  him  into  the  ^  pris- 
on, a  place  where  the  king's  prisoners  were  bound :  and  he  was 
there  in  the  prison. 

21  IF  But  the  Lord  was  with  Joseph,  and  showed  him  mercy, 
and  ^  gave  him  favor  in  the  sight  of  the  keeper  of  the  prison. 

22  And  the  keeper  of  the  prison  ^  committed  to  Joseph's  hand 
all  the  prisoners  that  were  in  the  prison ;  and  whatsoever  they  did 
there,  he  was  the  doer  of  it. 

23  The  keeper  of  the  prison  looked  not  to  any  thing  that  was 
under  his  hand ;  because  *  the  Lord  was  with  him  :  and  that  which 
he  did,  the  Lord  made  it  to  prosper. 

p  Ps.  105  :  IS  ;  1  Pet.  2  :  19.     q  ch.  40  :  3, 15,  and  41 :   14.      r  Exod.  3  :  21,  and  11  :  3,  and 
12  :  36 ;  Ps.  106 :  46  ;  Prov.  16 :  7  ;  Acts  7  :  9,  10.    s  ch.  40 :  3,  4.    t  ver.  2,  3. 


or.  He  thrusts  Joseph  into  prison. 
^  Into  the  prison — into  the  house  of 
enclosure,  called  (ch.  41  :  8,)  a  dun- 
geon^ and  here  described  as  a  place 
where  the  king's  prisoners  (state  pris- 
oners) were  confined.  This  was  a 
mild  punishment.  The  penalty  in 
Egypt  for  an  attempt  at  adultery  was 
one  thousand  blows.  In  Ps.  106  : 
18,  Joseph's  imprisonment  is  referred 
to :  "  Whose  feet  they  hurt  with  fet- 
.ters  ! "  Yet,  even  in  prison,  Jehovah 
his  Covenant  God,  was  with  him,  and 
made  his  deliverance  most  remarka- 
ble. "  What  safety  is  there  against 
great  adversaries  when  even  argu- 
ments of  innocence  are  used  to  con- 
vict of  evil  ?  "—Bp.  Hall,  ^  Gave 
him  favor.  This  is  in  the  hand  of 
God  as  the  king's  heart  is.  ^  Keeper 
of  the  prison.  Heb. — Keeper  of  the 
home  of  the  toioer — an  officer  having 
charge  of  the  prisoners.  Here  again 
Joseph  was  found  to  be  the  man  for 
special  trust,  reliable  and  fit  for  most 
responsible  duties,  because  he  was  a 
truly  pious  man.  The  iavor  of  the 
Lord  is  our  highest  security  against 
all  possible  harm.  (Prov.  8 :  35 ; 
12:  2.)  If  God  be  for  us,  who  can  be 
against  us  ? 

22.  By  reason  of  this  Divine  favor 
which  followed  him  to  the  prison, 
Joseph  was  made  the  head  and  chief 
of  all  its  aifairs.  The  prisoners  were 
commonly  set  to  hard  labor,  and  he 


had  the  office  of  superintendent  de- 
volved upon  him  (under-keeper ;) 
besides  another  position  of  a  respon- 
sible kind.  (Ch.  40:  4.)  ^  And  what. 
Heb. — And  the  luhole  which  they  were 
doing  there  he  teas  doing.  Every- 
thing v/hich  had  to  be  done  there 
was  done  through  him  as  the  factor 
and  principal. 

23.  Heb. —  The  keeper  of  the  pris- 
on was  not  seeing  anything  in  his 
hand,  because  Jehovah  icas  ivith  hirn, 
and  what  he  ivas  doing  Jehovah  made 
to  prosper.     (Ps.  1:3.) 

Joseph  in  Egypt  is  a  sole  repre- 
sentative of  the  church  among  the 
heathen  and  in  many  respects  re- 
minds us  of  Jesus  in  the  world — be- 
loved by  his  father,  hated  by  his 
brethren,  conspired  against,  betrayed 
into  the  hands  of  enemies,  and  sus- 
tained in  all  his  sufferings,  proving 
himself  a  sufferer  for  his  enemies 
and  betrayers,  the  lord  of  the  world- 
ly realm,  the  saviour  of  the  house- 
hold, to  whom  every  knee  was 
brought  to  bow,  and  every  tongue  to 
confess,  in  whom  the  church  was  rep- 
resented and  developed.  "  This 
wronged  and  afflicted  Joseph  is  justi- 
fied, exalted,  raised  to  reign  over  all 
the  land,  to  wield  all  royal  sovereign- 
ty and  power,  to  be  a  light  to  lighten 
the  Gentiles,  and  the  glory  of  his  own 
people  Israel." — Candlish.  Note.^ 
(1.)  The  basis  and  security  of  all  true 


B.  C.  1814.] 


CHAPTER  XL. 


171 


CHAPTER    XL. 

AND  it  came  to  pass  after  these  things,  that  the  ^butler  of  the 
king  of  Egypt  and  his  baker  had  offended  their  lord  the  king 
of  Egypt. 

2  And  Pharaoh  was  ^  wroth  against  two  of  his  officers,  against 
the  chief  of  the  butlers,  and  against  the  chief  of  the  bakers. 

3  '^  And  he  put  them  in  ward  in  the  house  of  the  captain  of  the 
guard,  into  the  prison,  the  place  where  Joseph  luas  bound. 

4  And  the  captain  of  the  guard  charged  Joseph  with  them,  and 
he  served  them ;  and  they  continued  a  season  in  ward. 


a  Neh.  1 :  11.    b  Prov.  16  :  14.     c  ch.  39  :  20,  23. 


prosperity  lies  in  the  favor  of  God. 
(2.)  The  source  of  strength  in  re- 
sisting temptation,  however  sudden 
and  severe,  is  in  the  fear  of  God. 
This  is  decisive,  admits  no  parleying 
nor  doubt.  What  God  forbids  can- 
not possibly  be  entertained  for  a  mo- 
ment. (3.)  The  ground  of  comfort 
and  hope  in  false  accusations  and 
persecutions  is  in  God's  righteous 
control  of  all  issues  and  events. 
(Ps.  37.) 

CHAPTER  XL. 

§63.  Joseph  Interprets  Dreams. 

Unless  Joseph  has  the  strongest 
faith  he  must  regard  his  dreams  as 
beyond  any  likeKhood  of  fulfilment. 
Away  from  home  and  brethren,  a 
slave  in  a  prison,  in  a  strange  land, 
how  can  he  hope  for  the  exaltation 
■which  his  dreams  encouraged  him  to 
expect  ?  But  God  is  his  friend,  and 
God  is  greater  than  his  enemies. 
He  is  now  brought  by  God's  wonder- 
working Providence  to  be  an  arbiter 
of  destiny  and  the  dispenser  of  life 
and  death  to  his  fellow-prisoners  in 
a  way  to  prepare  for  his  own  exalta- 
tion. How  strange  and  wonderful 
is  the  chain  of  events !  How  abso- 
lute is  God's  control  over  the  world 


of  mind  ;   swajang  all  characters  and 
classes  to  do  his  bidding  ! 

1.  The  butler  was  the  cupbearer 
and  overseer  of  the  wine-making  and 
storing  and  serving,  an  important 
officer  of  the  king.  (2  Kings  18:17.) 
He  was  now  a  state  prisoner  (Isa. 
36  :  2)  for  an  offence  against  Pha- 
raoh. ^  Flis  baJcer.  This  was  an- 
other officer  in  trust  of  the  king's 
bread  and  of  its  making ;  and  his 
post  was  one  of  high  trust,  because 
they  who  had  the  charge  of  the  food 
of  the  king  might  easily  poison  him. 
"  Abu  Moslem  is  said  to  have  con- 
sumed at  his  table  every  day  three 
thousand  tarts,  one  thousand  sheep, 
besides  oxen  and  fowls,  and  to  have 
had  a  thousand  cooks." 

2,  3.  Pharaoh  icas  wroth  against 
(these)  two  of  ?iis  officers,  and  put 
them  in  custody  in  the  house  of  the 
captain  of  the  guard,  (the  trabantes,) 
the  prison  luliere  Joseph  himself  icas 
confined.  This  prison  was  connected 
with  the  keeper's  house.  This  seems 
purely  incidental  that  they  should  be 
put  in  the  same  prison  with  Joseph. 
But  see  Avhat  important  results  follow 
from  this  as  a  Divine  Providence. 

4.  The  captain  of  the  guard,  (This 
was  Potiphar,)  charged  Joseph  with 
them — made  him  to  visit  (wait  on) 
them,  (not  to  watch  them.)    He  served 


172  GENESIS.  [B.  C.  1814. 

5  IF  And  they  dreamed  a  dream  botli  of  them,  each  man  his 
dream  in  one  night,  each  man  according  to  the  interpretation  of 
his  dream ;  the  butler  and  the  baker  of  the  king  of  Egypt,  which 
were  bound  in  the  prison. 

6  And  Joseph  came  in  unto  them  in  the  morning,  and  looked 
upon  them,  and  behold,  they  wei^e  sad. 

7  And  he  asked  Pharaoh's  officers  that  wey^e  with  him  in  the 
ward  of  his  lord's  house,  saying.  Wherefore  look  ye  so  sadly  to-day  ? 

8  And  they  said  unto  him,  ^  We  have  dreamed  a  dream,  and 
there  is  no  interpreter  of  it.  And  Joseph  said  unto  them,  ^  Do 
not  interpretations  belong  to  God  ?     Tell  me  them,  I  pray  you. 

9  And  the  chief  butler  told  his  dream  to  Joseph,  and  said  unto 
him,  In  my  dream,  behold,  a  vine  was  before  me ; 

10  And  in  the  vine  were  three  branches :  and  it  was  as  though 
it  budded,  a7id  her  blossoms  shot  forth;  and  the  clusters  thereof 
brought  forth  ripe  grapes : 

11  And  Pharaoh's  cup  tvas  in  mine  hand  :  and  I  took  the  grapes, 
and  pressed  them  into  Pharaoh's  cup,  and  I  gave  the  cup  into 
Pharaoh's  hand. 

12  And  Joseph  said  unto  him,  ^This  is  the  interpretation  of  it : 
The  three  branches  ^are  three  days : 

13  Yet  within  three  days  shall  Pharaoh  ^  lift  up  thine  head,  and 
restore  thee  unto  thy  place :  and  thou  shalt  deliver  Pharaoh's  cup 
into  his  hand,  after  the  former  manner  when  thou  wast  his  butler. 

d  ch.  41 :  15.    e  ch.  41 :  16  ;  Dan.  2  :  11.  28,  47.     f  ver.  18  :  ch.  41,  12,  25  ;  Judg.  7  :  14  ; 
Daa.  2  :  36 ;  and  4 :  19,    g  ch.  41 :  26.    h  2  Kings  25:  27  ;  Ps.  3:  3  ;  Jer.  52  :  31. 


them,  according  to  his  appointment, 
waiting  on  them  with  supplies  for 
their  necessities,  etc.  ^  A  season. 
Heb  — Bays.  Some  suppose  a  year 
— since  the  king's  previous  anni- 
versary. 


8  It  was  that  they  had  a  dream, 
but  no  interpreter  of  it,  and  were 
therefore  left  to  the  worst  forebodings. 
Joseph,  true  to  his  religion,  insists 
that  interpretations  belong  to  God, 
and  inquires  what  were  the  dreams. 


5.  They  both  dreamed  the  same  j  9.  The  butler's  dream  was  natu- 
nlght,  which  fact  tended  to  strengthen  rally  in  his  department  of  business, 
the  impression  and  assure  of  the  re-  i  *'  A  dream  cometh  through  the  nuil- 
sult  as  impending.  ^  According  to !  titude  of  business."  A  vine  with 
the  interpretation,  etc.  Each  had  a '  three  branches  (perfection)  passing 
dream  evidently  suited  to  his  case, ;  through  the  processes  of  budding, 
so  as  to  impress  each  with  its  appli-  ;  blossoming,  and  fruit-bearing.  The 
cation  to  himself.  '  butler  saw  himself  pressing  the  ripe 

6,  7.  The  men  were  troubled  with  grapes  into  the  royal  goblet  and  pre- 
the  solemn  import  of  the  dream  and   senting  it  to  Pharaoh. 

with  their  anxiety  to  discover  the;  12,  13.  The  interpretation  was 
meaning.  Joseph  entered  their  natural ;  but  the  time  was  revealed 
apartment  at  his  morning  work,  and  by  God.  Heb. —  The  three  branches, 
observed  their  troubled  countenance  three  days  they.  There  is  no  verb 
and  inquired  of  them  the  reason.  expressed.       Represent  is   the    idea 


B.  G.  1814." 


CHAPTER  XL. 


173 


14  But  ^  think  on  me  when  it  shall  be  well  with  thee,  and  ^  shew 
kindness,  I  pray  thee,  unto  me,  and  make  mention  of  me  unto 
Pharaoh,  and  bring  me  out  of  this  house : 

15  For  indeed  I  was  stolen  away  out  of  the  land  of  the  Hebrews ; 
^  and  here  also  have  I  done  nothing  that  they  should  put  me  into 
the  dungeon. 

16  When  the  chief  baker  saw  that  the  interpretation  was  good, 
he  said  unto  Josej)h,  I  also  ivas  in  my  dream,  and  behold,  I  had 
three  white  baskets  on  mine  head  : 

17  And  in  the  uppermost  basket  there  was  of  all  manner  of 
bake-meats  for  Pharaoh :  and  the  birds  did  eat  them  out  of  the  bas- 
ket upon  mine  head. 

18  And  Joseph  answered  and  said,  ^  This  is  the  interpretation 
thereof :  The  three  baskets  are  three  days  : 

19  "Yet  within  three  days  shall  Pharaoh  lift  up  thine  head 
from  off  thee,  and  shall  hang  thee  on  a  tree ;  and  the  birds  shall 
eat  thy  flesh  from  off  thee. 


i  Luke  23:  42.     k  Josh.  2: 12 ;  1  Sam.  20:  14, 15 ;  2  Sam.  9  : 1 ;  1  Kings  2  :  7.    1  ch. 
m  Ter.  12.    n  ver.  13. 


understood.  The  butler  saw  himself 
again  at  his  work,  and  so  he  was  to 
be  restored  within  three  days  to  his 
office.  His  head  lifted  up.  To  lift 
up  the  face  is  the  Heb,  phrase  for 
acquittal  of  crime. 

14.  But.  Joseph  here  puts  in  a 
plea  for  himself.  Heb. — But  remem- 
ber me  with  thee,  according  as  it  shall 
go  well  to  thee,  etc.,  and  cause  me 
to  come  forth  from  this  house. 

15.  Heb. — For  stolen  I  loas  stolen, 
etc.,  (carried  away  secretly  and  by 
force,  and  hence  I  am  not  in  this 
country  of  my  own  choice,)  out  of 
the  land  of  the  Hehreios.  And  hence, 
too,  he  was  of  a  superior  class  to  that 
from  which  slaves  were  commonly 
taken.  This  phrase  is  no  interpola- 
tion. Judea  was  probably  known  by 
this  name  in  Egypt,  which  Abraham 
had  visited  from  that  land.  It  may 
also  favor  the  presumption  that  the 
land  was  inhabited  by  Hebrews  be- 
fore Canaan  took  possession  of  it. 
(See  Murphy.^  And  also  here  1  have 
not  done  anything  that  they  have  put  me 
into  the  hole,  (dungeon.)     He  pleads 

15* 


his  innocence  of  crime  and  asks  for 
the  butler's  intercession  with  the  king 
against  Potiphar's  unjust  imprison- 
ment of  him.  Joseph's  gift  of  inter- 
pretation did  not  include  a  prophecy 
of  his  own  release. 

16.  The  chief  baker  now,  encour- 
aged, tells  his  dream,  which  was  also 
in  his  department  of  business,  and 
the  number  three,  as  before^  indi- 
cating the  days.  ^  Baskets  on  my 
head.  This  was  the  method  of  men 
in  carrying  baskets,  as  we  see  from 
the  figures  on  Egyptian  monuments, 
while  the  women  carried  on  the 
shoulders.  '■'■  Baskets  of  white  Iread," 
and  in  the  top  basket  all  kind  of  food 
for  Pharaoh,  pastry.  Lit. — The  work 
of  a  baker.  The  ancient  Egj-ptians 
were  called  by  the  Greeks  in  de- 
rision hread-eaters,  because  they  made 
this  their  chief  article  of  food.  The 
dough  was  kneaded  with  the  hands 
or  feet  and  formed  into  rolls,  and 
these  (sprinkled  over  the  'cop  with 
seeds)  -were  shaped  in  the  form  of  an 
ox,  sheep,  or  fish,  etc. 

19.  In&iQdi^oi  lifting  up  the  head  in 


174 


GENESIS. 


[B.  C.  1812, 


20  IT  And  it  came  to  pass  the  tliird  day,  which  was  Pharaoh's 
°  birthday,  that  he  ^  made  a  feast  unto  all  his  servants ;  and  he 
"1  lifted  up  the  head  of  the  chief  butler  and  of  the  chief  baker  among 
his  servants. 

21.  And  he  "■  restored  the  chief  butler  unto  his  butlership  again, 
and  ^  he  gave  the  cup  into  Pharaoh's  hand  : 

22  But  he  *  hanged  the  chief  baker,  as  Joseph  had  interpreted 
to  them. 

23  Yet  did  not  the  chief  butler  remember  Joseph,  but  "forgat 
him. 

CHAPTER   XLI. 


A 


ND  it  came  to  pass  at  the  end  of  two  full  years,  that  Pharaoh 
dreamed :  and  behold,  he  stood  by  the  river. 


o  Matt.  14 :  6 .     p  Mark  6 :  21.     q  ver.  13 :  19 ;  Matt.  25 :  19.     r  ver.  13.    s  Neh.  2:1.     t  ver. 
19.    u  Job.  19  :  14  ;  Ps.  31 :  12 ;  Eccl.  9,  15, 16 ;  Amos.  6 :  6. 


acquittal  it  should  be  lifted  in  death. 
^  Hang  thee  on  a  tree,  as  accursed. 
(Deut  21  :  22,  23.) 

20.  Pharaoh's  birthday, — a  season 
of  royal  festivities  and  solemnities. 
The  fulfilment  was  according  to  Jo- 
seph's interpretation.  ^  Lifted  up 
the  head.  In  Exod.  30  :  12  and 
Numb.  1  :  49  this  phrase  is  used  in 
the  sense  of  numbering,  and,  if  so 
here,  then  it  would  mean  that  in  re- 
counting his  officers,  Pharaoh  num- 
bered  these — took  their  poll. — Turner. 
Gesenius  regards  this  phrase  as  ellip- 
tical here,  for  the  full  expression  to 
lift  up  the  head  out  of  prison ;  such 
places  of  confinement  being  usually 
under  ground.    (See  2  Kings  25  :  27.) 

22.  He  hanged.  This  part  of  the 
fulfilment  proved  Joseph's  interpre- 
tation to  have  been  divinely  dictated. 
This  was  not  hanging  by  the  neck, 
but  the  exposing  of  the  body  on  a 
tree  after  beheading.  As  to  this 
practice,  which  was  common  in 
Egypt,  it  was  forbidden  by  the  Jew- 
ish law  that  the  body  be  exposed 
after  sunset  on  the  day  of  execution. 
(Deut.  21  :  22.) 

23.  The  man,  so  befriended  by 
Joseph  and  appealed  to  for  a  kind 
remembrance  when  he  should  be  re- 


leased, failed  to  do  him  the  service 
requested.  Thus  the  poor  Hebrew 
prisoner  is  left  to  his  simple  faith  in 
God  for  the  realization  of  his  own 
dreams,  when  it  seems  now  further 
off  than  ever.  Meanwhile  God  is 
so  ordering  events  as  to  make  Jo- 
seph's deliverance  due  more  directly 
to  Himself  than  to  any  human 
agency.  Joseph  is  encouraged  by 
the  gift  of  interpreting  the  dreams  to 
rely  on  God  as  his  counsellor  and 
friend,  who,  in  His  own  good  time 
and  way,  will  release  him  also  from 
the  prison.  Observe. — How  hard- 
ening is  the  effect  of  worldly  pros- 
perity !  How  often  it  leads  to  forget- 
fulness  of  old  friends  and  of  sacred 
obligations!  How  our  ingratitude 
towards  the  New  Testament  Joseph, 
in  forgetting  all  that  he  has  done  for 
us  in  our  bondage,  will  fill  us  with 
confusion  at  the  great  day ! 

CHAPTER  XLI. 

§  64.  Joseph  Interprets  Pha- 
raoh's Dream.  Seven  Years 
Famine. 

1-4. —  Two  fidl  years — two  years 
of  days — in  days.     Two  years  from 


B.  C.  1812.] 


CHAPTER  XLI. 


175 


2  And  behold,  there  came  up  out  of  the  river  seven  well-favored 
kine  and  fat-fleshed  ;  and  they  fed  in  a  meadow. 

3  And  behold,  seven  other  kine  came  up  after  them  out  of  the 
river,  ill-favored  and  lean-fleshed ;  and  stood  by  the  other  kine 
upon  the  brink  of  the  river. 

4  And  the  ill-favored  and  lean-fleshed  kine  did  eat  up  the  seven 
well-favored  and  fat  kine.     So  Pharaoh  awoke. 

5  And  he  slept  and  dreamed  the  second  time  :  and  behold,  sev- 
en ears  of  corn  came  up  upon  one  stalk,  rank  and  good. 

6  And  behold,  seven  thin  ears  and  blasted  with  the  east  wind 
sprung  up  after  them. 

7  And  the  seven  thin  ears  devoured  the  seven  rank  and  full 
ears.     And  Pharaoh  awoke,  and  behold,  it  was  a  dream. 

8  And  it  came  to  pass  in  the  morning,  ^that  his  spirit  was 
troubled ;  and  he  sent  and  called  for  all  ^  the  magicians  of  Egypt, 
and  all  the  ^  wise  men  thereof:  and  Pharaoh  told  them  his  dreams  j 
but  there  was  none  that  could  interpret  them  unto  Pharaoh. 

a  Dan.  2 :  1,  and  4  :  5,  19.    b  Exod.  7 :  11,  22  ;  Isa.  29 :  14  ;  Dan.  1 :  20,  and  2  :  2,  and  4  :  7. 
6  Matt.  2  :  1. 


the  release  of  the  chief  butler,  Joseph 
was  still  kept  in  prison,  or  it  may 
mean  two  full  years  from  his  impris- 
onment. ^  The  rive?- — Nile.  The 
river  of  Egypt,  the  source  of  its  fer- 
tility and  bounty.  He  saw  seven  fat 
cows  come  up  from  the  river.  The 
cow,  in  Egypt,  is  the  symbol  of  na- 
ture's fruitfulness,  of  agriculture  and 
of  the  earth.  The  goddess  of  the 
earth,  Isis,  was  worshipped  in  this 
form,  like  the  sacred  bull  Apis,  and 
not  allowed  as  food.  These  seven 
cows  fed  in  a  meadow  on  the  green 
marsh  of  reeds  and  bulrushes.  Sev- 
en is  the  sacred  number.  Seven 
lean,  gaunt,  ugly-looking  cows  came 
up  after  the  others  and  devoured 
them. 

5.  He  had  a  second  dream  con- 
veying the  same  general  idea,  but 
more  distinctly.  Corn  is  the  term 
for  grain  in  general,  and  it  is  the  ex- 
pression of  nature's  bounty.  The 
seven  full  ears  represent  fertility, 
while  the  seven  thin,  blasted  ears 
represent  dearth.  Seven  ears  sprout- 
ing on  one  stalk  refer  to  the  "  Egyp- 


tian wheat"  cultivated  in  the  Nile 
valley  and  the  chief  source  of  the 
nation's  wealth.  These  full  ears 
were  devoured  by  the  thin,  blasted 
ones,  so  that  they  vanished  beside 
them.  The  east  wind  here  is  the 
Chamsia  from  the  south-east  or  desert 
of  Arabia.  It  withers  every  green 
thing  if  it  continues  to  blow  any  time. 

7.  At  the  first  dream  Pharaoh 
awoke  and  did  not  seem  troubled, 
but  when  it  was  thus  repeated  he 
was  startled.     Behold  !  a  dream. 

8.  Was  troubled.  Heb. — Smitten 
— beaten  as  with  bloAvs.  Like  his 
officers  in  the  prison,  he  was  dis- 
turbed by  a  dread  of  this  mysterious 
foreboding.  ^  All  the  magicians. 
This  was  a  class  of  wise  men,  "  Magi- 
ans  "  professedly  skilled  by  supernat- 
ural gifts,  in  resolving  mysteries  and 
secrets,  and  prying  into  the  spirit- 
world.  These  are  such  as  confront- 
ed Moses,'  and  pretended  to  do  so 
loith  their  enchantments  as  he  did  in 
his  miracles.  They  are  called  from 
a  word  signifying  pencil.,  and  mean- 
ing   scribes,   who   were    conversant 


176 


GENESIS. 


[B.  C.  1812. 


9  IT  Then  spake  the  chief  butler  unto  Pharaoh,  saying,  I  do  re- 
member my  faults  this  day  : 

10  Pharaoh  was  ^  wroth  with  his  servants,  ®  and  put  me  in  ward 
in  the  captain  of  the  guard's  house,  bot/i  me,  and  the  chief  baker; 

11  And  ^we  dreamed  a  dream  in  one  night,  I  and  he:  we  dreamed 
each  man  according  to  the  interpretation  of  his  dream. 

12  And  thej'e  was  there  with  us  a  young  man,  an  Hebrew, 
^  servant  to  the  captain  of  the  guard ;  and  we  told  him,  and  ho 
^  interpreted  to  us  our  dreams  :  to  each  man  according  to  his  dream 
he  did  interpret. 

13  And  it  came  to  pass,  '  as  he  interpreted  to  us,  so  it  was  :  me 
he  restored  unto  mine  office,  and  him  he  hanged. 

14  IT  ^  Then  Pharaoh  sent  and  called  Joseph,  and  they  ^  brought 
him  hastily  ™  out  of  the  dungeon :  and  he  shaved  himself,  and 
changed  his  raiment,  and  came  in  unto  Pharaoh. 

15  And  Pharaoh  said  unto  Joseph,  I  have  dreamed  a  dream, 
and  there  is  none  that  can  interpret  it :  ^  and  I  have  heard  say  of 
thee,  that  thou  canst  understand  a  dream  to  interpret  it. 

16  And  Joseph  answered  Pharaoh,  saying,  ^  It  is  not  in  me : 
P  God  shall  give  Pharaoh  an  answer  of  peace. 

d  ch.  40  :  2,  3.  e  ch.  39  :  20.  f  ch.  40  :  5.  g  ch.  37  :  36.  h  ch.  40  :  12,  etc.  i  ch.  40  :  22. 
k  Ps.  105  :  20.  1  Dan.  2  :  25.  ml  Sam.  2  :  8  ;  Ps.  113  :  7,  8.  n  ver.  12  ;  Ps  25  :  14 ;  Dan.  5  :  18- 
o  Dan.  2  :  30  :  Acts  3 :  12  ;  2  Cor.  3:5.    p  ch.  40  :  8  ;  Dan.  2  :  22,  28,  47,  and  4  :  2. 


with  the  sacred  arts  and  sciences  of 
Egypt,  and  the  hieroglyphics,  astrolo- 
gy, etc.  They  practised  soothsaying, 
divination,  etc.,  and  were  regarded 
as  possessors  of  secret  arts.  (Ex.  7  : 
11.)  ^  The  wise  men.  These  in- 
cluded all  classes  of  this  sort.  These 
however  could  not  interpret  the 
dreams. 

9-13.  He  now  recites  the  circum- 
stances in  which  he  became  acquaint- 
ed with  Joseph,  and  his  wonderful 
success  in  interpreting  dreams.  It  is 
not  so  much  to  do  Joseph  a  favor 
that  he  commends  him,  as  it  is  to 
raise  himself  in  Pharaoh's  esteem. 
•||  Ml/  faults — leading  to  his  impris- 
onment. 

14.  Brought  him  hastily.  Heb. — 
Caused  him  to  run.  In  haste  to  re- 
lieve Phaifioh,  and  possibly  also  out 
of  interest  in  Joseph.  It  was  cus- 
tomary in  Egypt  to  shave  the  hair 


of  the  head  and  beard  except  in 
times  of  mourning;  and  he  would 
change  his  prison  raiment  for  such 
as  would  be  furnished  him  to  appear 
before  the  king. 

15.  1  have  heard  say  of  thee.  Heb. 
— 1  have  heard  concerning  thee,  say- 
ing, thou  wilt  hear  a  dream  to  inter- 
pret it — hast  only  need  to  hear  it  in 
order  to  interpret  it. 

16.  Not  in  me.  Heb. —  Without 
me.  (It  is  not  in  me.)  God  will 
ansioer  as  to  the  welfare  of  Pharaoh. 
Noble  fidehty  to  the  cause  of  God ! 
Ingenuous  simplicity  of,  haracter,  not 
boasting  himself,  but  referring  the 
Divine  gift  of  interpretation  to  God 
alone.  So  in  ch.  40 :  8,  he  had 
pointed  the  state  prisoners  away 
from  himself  to  God.  The  Sept. 
reads,  "  Not  so — without  God  there 
shall  not  an  answer  of  peace  be  giv- 
en to  Pharaoh." 


B.  C.  1812.] 


CHAPTER    XLL 


177 


17  And  Pharaoh  said  unto  Joseph,  1 1n  my  dream,  behold,  I 
stood  upon  the  bank  of  the  river  : 

18  And  behold,  there  came  up  out  of  the  river  seven  Idne,  fat- 
fleshed,  and  well-favored ;  and  they  fed  in  a  meadow : 

19  And  behold,  seven  other  kine  came  up  after  them,  poor,  and 
very  ill-favored,  and  lean-fleshed,  such  as  I  never  saw  in  all  the 
land  of  Egypt  for  badness  : 

20  And  the  lean  and  the  ill-favored  kine  did  eat  up  the  first 
seven  fat  kine : 

21  Ajtid  when  they  had  eaten  them  up,  it  could  not  be  known 
that  they  had  eaten  them ;  but  they  we7X  still  ill-favored,  as  at  the 
beginning.     So  I  awoke. 

22  And  I  saw  in  my  dream,  and  behold,  seven  ears  came  up  in 
one  stalk,  full  and  good : 

23  And  behold,  seven  ears,  withered,  thin,  a7id  blasted  with  the 
east  wind,  sprung  up  after  them : 

24  Ajid  the  thin  ears  devoured  the  seven  good  ears :  and  ^  I 
told  this  unto  the  magicians ;  but  there  luas  none  that  could  de- 
clare it  to  me. 

25  IF  And  Joseph  said  unto  Pharaoh,  The  dream  of  Pharaoh  is 
one :  ®  God  hath  shewed  Pharaoh  what  he  is  about  to  do. 

26  The  seven  good  kine  are  seven  years ;  and  the  seven  good 
ears  are  seven  years  :  the  dream  is  one. 

27  And  the  seven  thin  and  ill-favored  kine  that  came  up  after 
them  aj'e  seven  years ;  and  the  seven  empty  ears  blasted  with  the 
east  wind  shall  be  *  seven  years  of  famine. 

28  ""  This  is  the  thing  which  I  have  spoken  unto  Pharaoh  :  what 
God  is  about  to  do  he  sheweth  unto  Pharaoh. 

29  Behold,  there  come  ^  seven  years  of  great  plenty  throughoufc 
all  the  land  of  Egj^pt : 

30  And  there  shall  ^  arise  after  them  seven  years  of  famine ; 
and  all  the  plenty  shall  be  forgotten  in  the  land  of  Egypt ;  and  the 
famine  ^  shall  consume  the  land  : 

31  And  the  plenty  shall  not  be  known  in  the  land  by  reason  of 
that  famine  following:  for  it  sliall  he  very  grievous. 

qver.  1  r  ver.  8  ;  Dan.  4  :  7.  s  Dan.  2:  28,  29,  45  ;  Rev.  4:  1.  t  2  Kings  8:1.  u  ver.  25. 
X  ver.  47.    y  Ter.  54.     z  ch.  47  :  13. 


19.  Pharaoh  describes  the  lean 
kine  as  most  exti-aordinarily  bad, 
beyond  anything  he  had  ever  seen 
i'n  Egypt. 

21.  He  here  adds  that  the  appear- 
ance of  these  lean  cows  was  not  at 
all  improved  by  their  eating  the  fat 
ones.      When  they   had   eaten   them 


up,  etc.  Heb. — And  they  had  en- 
tered into  the  inside  of  them  and  it 
was  not  bnown,  etc. 

25.  Reh.—  Whai  (the)  God  is  do- 
ing  (about  to  do)  he  hath  declared  to 
Pharaoh. 

26.  The  dream  is  one.  Though  two- 
fold in  form,  yet  it  is  one  in  meaning.. 


178 


GENESIS. 


B.  C.  1812. 


32  -And  for  that  the  dream  was  doubled  unto  Pharaoh  twice ;  it 
is  because  the  "■  thing  is  established  by  God,  and  God  will  shortly 
bring  it  to  pass. 

33  ]!:^ow  therefore  let  Pharaoh  look  out  a  man  discreet  and  wise, 
and  set  him  over  the  land  of  Egypt. 

34  Let  Pharaoh  do  this,  and  let  him  appoint  officers  over  the 
land;  and  ^  take  up  the  fifth  part  of  the  land  of  Egypt  in  the  seven 
plenteous  years. 

35  And  ^  let  them  gather  all  the  food  of  those  good  years  that 
come,  and  lay  up  corn  under  the  hand  of  Pharaoh  ;  and  let  them 
keep  food  in  the  cities. 

36  And  that  food  shall  be  for  store  to  the  land  against  the  seven 
years  of  famine,  which  shall  be  in  the  land  of  Egypt ;  that  the 
land  '^  perisli  not  through  the  famine. 

37  IT  And  ^  the  thing  was  good  in  the  eyes  of  Pharaoh,  and  in 
the  eyes  of  all  his  servants. 

38  And  Pharaoh  said  unto  his  servants,  Can  we  find  such  a  one 
as  this  is,  a  man  ^  in  whom  the  spirit  of  God  is  ? 

39  And  Pharaoh  said  unto  Joseph,  Forasmuch  as  God  hath 
shewed  thee  all  this,  there  is  none  so  discreet  and  wise  as  thou  art . 

40  ^  Thou  shalt  be  over  mine  house,  and  according  unto  thy 
word  shall  all  my  people  be  ruled :  only  in  the  throne  will  I  be 
greater  than  thou. 


a  Num.  23  :  19  ;  Isa.  46  :  10,  11.  b  Prov. 
19  ;  Acts  7  :  10.  f  Num.  27  :  18  ;  Job.  32  :  i 
3.    g  Ps.  105  :  21,  22  ;  Acts  7  :  10. 


:6,  7,  8.    ever.  48.    d  cb.  47  :  15,  19.    e  Ps.  105  : 
Prov.  2:6;  Dan.  4  :  8,  18,  and  5  :  11,  14,  and  6  ; 


32.  Heb. — And  concerning  the 
doubling  of  the  dream  to  Pharaoh 
twice.  So  far  as  this  is  concerned  it 
is  to  show  the  certainty  of  the  dream 
and  the  speedy  execution  of  it.  This 
positive  interpretation  is  in  striking 
contrast  with  the  utter  ignorance  of 
all  Pharaoh's  wise  men. 

33-36.  Joseph  now  proceeds  to 
give  counsel  to  Pharaoh  such  as  the 
occasion  required.  He  advises  Pha- 
raoh to  look  out  a  man  wise  and  pru- 
dent, to  act  as  chief  of  this  depart- 
ment of  suppHes — who  should  ap- 
point overseers  to  take  up  (as  a  tax) 
the  fifth  part  of  the  crop  for  the  sev- 
en years  of  superabundance  to  be 
stored  under  the  hand  of  Pharaoh  as 
a  national  reserve  for  the  years  of 
famine.  This  was  a  public  measure 
for  the  highest  pubhc  good,  that  the 


land  perish  not  through  the  famine. 
The  government  of  Egypt  has  in 
modern  times  taxed  the  crops  seven- 
ty per  cent,  instead  of  one-fifth  which 
would  be^  twenty  per  cent.  The 
number  five  seems  to  have  been  the 
sacred  number  of  the  Egyptians. 
They  were  accustomed  to  a  tax  of  a 
tenth  in  ordinary  years,  for  the  pub- 
lic granaries.  The  extra  crop  would 
enable  them  easily  to  double  the  tax 
or  rent. 

37,  38.  Pharaoh  was  pleased  with 
the  plan  and  so  were  all  his  servants. 
And  naturally  enough  he  fixed  upon 
Joseph  as  the  overseer  or  chief  of 
this  bureau  of  supplies — a  man  in 
lohom  the  spirit  of  God  is — the  spirit 
(as  Pharaoh  saw)  of  supernatural 
knowledge  and  wisdom. 

39,  40.  Forasmuch.     Ueh.— After 


B.  C.  1812.] 


CHAPTER  XLI. 


179 


41  And  Pharaoh  said  '.into  Joseph,  See,  I  have  ^  set  thee  over 
all  the  land  of  Egypt. 

42  And  Pharaoh  *  took  off  his  ring  from  his  hand,  and  put  ifc 
upon  Joseph's  hand,  and  ^'  arrayed  him  in  vestures  of  fine  linen, 

and  put  a  gold  chain  about  his  neck ; 

43  And  he  made  him  to  ride  in  the  second  chariot  which  he 
had :  ^  and  they  cried  before  him.  Bow  the  knee :  and  he  made 
him  rule?'  °  over  all  the  land  of  Egypt. 

44  And  Pharaoh  said  unto  Joseph,  I  am  Pharaoh,  and  without 
^hee  shall  no  man  lift  up  his  hand  or  foot  in  all  the  land  of  Egypt. 

45  And  Pharaoh  called  Joseph's  name  Zaphnath-paaneah ;  and 
ie  gave  him  to  wife  Asenath  the  daughter  of  Poti-pherah  priest  of 
On :  and  Joseph  went  out  over  all  the  land  of  Egypt. 


h  Dan.  6:3.    i  Esth.  3  :  10,  and  8  :  2, 
?2 :  6,  and  45  :  26  :  Acts  7  :  10. 


k  Esth.  8:15.    1  Dan.  5  :  7, 29.  m  Esth.  6  :  9.    n  ch. 


God  hath  shewed  thee  all  thi<i,  none  is 
w  discreet  and  wise  (Joseph's  terms) 
\s  thou.*  He  answered  his  own 
iescription  best  in  Pharaoh's  view. 
"^  According  to  thy  word,  Heb. — thy 
mouth,  (order,  command,)  shall  my 
whole  people  dispose  themselves.  Some 
take  this  term  to  mean  kiss,  (in 
reverence  and  submission,)  but  Keil 
and  Deliizsch  contend  for  the  former 
translation,  and  this  is  also  that  of 
the  Gr.  and  Lat.  and  Onk.  Upon 
thy  mouth  shall  all  my  people  kiss  is 
not  Hebrew,  nor  can  it  be  shown 
that  it  was  the  Egyptian  usage. 
^  Only  ill  the  throne.  Pharaoh,  as 
emperor,  would  be  his  only  superior. 
41,  42.  The  appointment  of  Jo- 
seph as  grand  visier  is  now  com- 
pleted, by  giving  him  the  signet 
ring  of  the  monarch.  ^  J  have  set. 
Heb. — I  have  given  thee.  This  was 
the  seal  which  the  prime  minister 
wore  to'seal  the  royal  edicts  ^ith  the 
authority  of  the  monarch.  (Esth. 
3  :  10.)  ^  Fine  linen — fine  fabric 
(rather  of  cotton  or  mnsVm— Keil 
and  Delitzsch^  worn  by  the  priests, 
who  were  not  allowed  to  enter  a 
temple  in  a  woollen  garment.  (Herodo 
2  :  37,  81.)  The  gold  chain  Avas 
worn  by  persons  of  distinction,  as  the 
Egyptian    monuments   show.       The 


judge  and  the  grand  vizier  wore  it. 
So,  also,  in  Persia  and  Babylonia. 
(Dan.  5  :  7.)  Thus  was  Joseph  in- 
vested and  installed  in  his  high  office. 

43.  Joseph  was  appointed  also  to 
ride  in  the  second  state  chariot — 
second  only  to  the  king,  and  the 
heralds  cried  before  him,  Bow  the 
knee  !  The  streets  of  Egyptian  cities 
are  so  narrow  that  we  found  this  to 
be  the  practice,  to  have  an  usher  run 
before  an  ordinary  carriage,  and  cry 
out  to  the  people  to  get  out  of  the 
way.  Here  the  outcry  was  to  bow 
down.  Some  render  the  word,  "  Fa^ 
ther  of  the  king,"  others,  Boio  the 
knee.  But  it  is  rather  an  Egyptian 
word  and  not  Hebrew,  and  means, 
Cast  yourselves  down  —  do  hom- 
age, (a-bor. — K.)  Kalisch  reads  it, 
"  Abrech,"  Governor:  namely,  that 
he  he  placed  over  all  the  land  of  Egypt. 

44.  1  am  Pharaoh,  and  without  thee 
shall  no  man  lift  up  his  hand  or  foot 
in  all  the  land  of  Egypt.  He  should 
have  absolute  control  of  the  people, 
by  authority  of  Pharaoh  himself. 
Loyalty  to  Pharaoh  should  be  ex- 
pressed and  tested  by  loyalty  to  Jo- 
seph. 

15.  He  was  yet  further  to  have 
hiij  elevation  denoted  by  a  new 
i^  le,  (ch.  17:5;  Dan.  1  :  7,)  which 


180 


GENESIS. 


[B.C.  1812. 


46  ^  And  Joseph  was  thirty  years  old  when  he  ^  stood  hefore 
Pharaoh  king  of  Egypt :  and  Joseph  went  out  from  the  presence 
of  Pharaoh,  and  went  throughout  all  the  land  of  Egypt. 

47  And  in  the  seven  plenteous  years  the  earth  brought  forth  by 
handfuls. 

o  1  Sam.  16  :  21 ;  1  Kings  12  :  6,  8  ;  Dan.  1 :  19. 


•would  also  serve  to  naturalize  him 
and  remove  the  Egyptian  prejudices. 
^  Zaphnath-paarieah.  OnJc.,  Syr.^ 
Arab.,  etc,  render  this,  Revealer  of 
secrets  ;  Delitzsch,  Lepsius,  etc.,  Sup- 
port of  life.  Kalisch  reads,  Res- 
cuer of  the  world.  Besides  this,  Jo- 
seph was  to  be  allied  to  a  family  of 
the  kingdom,  one  of  the  most  noble 
and  influential — that  of  the  chief 
priest,  (On  being  the  royal  city,) 
■whose  patronage  and  power  was 
immense.  The  priests  were  the 
landed  aristocracy,  and  attended  and 
controlled  the  kings.  \  PotipJierah 
means  he  who  is  of  the  sun.  The  sun 
was  worshipped,  and  there  was  a 
temple  of  the  sun  at  On.  This  is  the 
same  city  as  Heliopolis.  We  visited 
the  site,  about  five  miles  from  Cairo, 
on  the  east  of  the  Nile,  and  found 
there  only  a  single  obelisk,  covered 
with  hieroglyphics,  and  over  sixty 
feet  in  height — the  most  ancient  of 
all  obelisks  known,  erected  about 
B.  C.  2300.  How  Joseph  could 
marry  an  Egyptian  woman  is  asked 
by  some.  But  it  was  only  the  Ca- 
naanites  who  were  positively  pro- 
hibited to  the  Hebrews  for  marriage. 
Moses'  case  was  similar,  who  married 
the  daughter  of  Jethro,  a  priest  of 
Midian.  But  this  is  no  example  for 
our  time ;  and  the  New  Testament 
warns  against  being  unequally  yoked 
together  with  unbelievers.  (2  Cor. 
6  :  14.)  Yet  Joseph's  God  was  ac- 
knowledged. ^  On.  Oein  means, 
in  the  Coptic,  light,  or  light  of  the 
Bun.  It  is  called  Avcn,  (Exod.  30  : 
17,)  and  Bethshemesh,  (Jer.  43  :  13.) 


46.  Joseph  had  passed  thirteen 
years  in  Egypt,  and,  from  being  a 
lad  of  seventeen  when  he  was  sold 
thither  he  was  now  thirty.  He  had 
been  at  least  three  years  in  the 
prison.  This  age  of  thirty  was  the 
age  for  entering  upon  the  priesthood, 
under  the  law,  and  for  manly  service. 
(Num.  4:3.)  It  was  the  age  at 
which  the  New  Testament  Joseph 
entered  upon  his  ministry.  Joseph's 
active  ministry  now  commenced. 
He  went  out  on  his  work  of  gather- 
ing and  storing  supplies  throughout 
the  land. 

47-4  9.  By  handfuls.  In  full  hands 
or  bundles. — Keil  and  Delitzsch. 
This  was  the  superabundant  yield, 
according  to  the  prophetic  visions. 
The  Egyptians  were  accustomed  to 
keep  an  account  of  the  sheaVes  or 
bushels,  but  now  they  became  weary 
of  numbering  them.  %  He  gathered 
up  all  the  food,  that  is,  the  one  fifth 
portion  levied  for  public  storage.  He 
stored  up  the  food  thus  collected  on 
the  fields  in  the  public  granaries, 
which  were  in  the  cities.  Such  store- 
houses for  grain  appear  on  the 
Egyptian  monuments,  with  all  the 
processes  for  storing  the  crop.  A 
man  is  represented,  (on  a  sculptured 
tomb  at  Elithya,)  taking  account  of 
the  number  of  bushels  as  they  are 
measured  by  another,  who  is  subor- 
dinate. He  is  called  Tliutnope,  the 
reaistrar  of  bushels.  The  figure  of 
others  is  shown  taking  the  grain  in 
sacks  and  carrying  it  to  the  store- 
houses. (See  He7ig.  Egypt,  and  B. 
Moses,  p.  34.) 


13.  C.  1805.] 


CHAPTER  XLl. 


181 


48  And  he  gathered  up  all  the  food  of  the  seven  years  which 
were  in  the  land  of  Egypt,  and  laid  uj)  the  food  in  the  cities  :  the 
food  of  the  field  which  tuas  round  ahout  every  city,  laid  he  up  in 
the  same. 

49  And  Joseph  gathered  corn  ^  as  the  sand  of  the  sea,  very 
much,  until  he  left  numbering ;  for  it  was  without  number. 

50  ^  And  unto  Josej)h  were  born  two  sons  before  the  years  of 
famine  came :  which  Asenath  the  daughter  of  Poti-pherah  priest 
of  On  bare  unto  hird. 

51  And  Joseph  called  the  name  of  the  first-born  Manasseh ;  for 
God,  said  he,  hath  made  me  forget  all  my  toil  and  all  my  father's 
house. 

52  And  the  name  of  the  second  called  he  Ephraim :  for  God 
hath  caused  me  to  be  ^  fruitful  in  the  land  of  my  affliction. 

53  H  And  the  seven  years  of  plenteousness  that  was  in  the  land 
of  Egypt  were  ended. 

54  ^  And  the  seven  years  ot  dearth  began  to  come,  *  according 
as  Joseph  had  said :  and  the  dearth  was  in  all  lands  ;  but  in  all 
the  land  of  Egypt  there  was  bread. 

55  And  when  all  the  land  of  Egypt  was  famished,  the  people 
cried  to  Pharaoh  for  bread :  and  Pharaoh  said  unto  all  the  Egyp- 
tians, Go  unto  Joseph  ;  what  he  saith  to  you,  do. 

56  And  the  famine  was  over  all  the  face  of  the  earth :  and  Jo- 

p  ch.  22  :  17  ;  Judges  7 :  12  ;  1  Sam.  13 :  5  ;  Ps.  78 :  27.    q  ch.  46 :  20,  and  48  :  5.    r  ch.  49  : 
22.    s  Ps.  105 :  16  ;  Acts  7 :  11.     t  ver.  30. 


50,  51.  Joseph  had  two  sons  born 
to  him  prior  to  the  years  of  famine. 

The  first  he  called  Manmseh^  that 
is,  causing  to  forget.  Tliis  was  a  joy 
and  a  domestic  happiness,  which 
made  him  forget  all  his  toil  and  all 
his  father's  house.  This  does  not 
express  any  abatement  of  filial  feel- 
ing, only  a  greater  content  in  his 
painful  absence  from  his  father's 
house.  This  also  explains  the  reason 
why  he  had  not  sent  to  his  father  a 
message  of  his  condition.  Besides 
the  fact  that  he  may  have  had  no 
opportunity  while  he  was  a  slave 
under  Potiphar,  he  began  to  see 
himself  as  dealt  with  by  God  for 
great  good,  and  therefore  he  could 
rest  in  his  hope  of  the  best  results. 
Still  more,  he  would  have  been 
obhged,  in  reporting  of  himself,  to 
16 


report  the  treachery  of  his  brethren 
towards  him ;  and  he  rests  all  with 
his  Covenant  God. 

52.  EpJirahn,  mea.mng  double  fruit- 
fulness.  (Ch.  49  :  22.)  Joseph  is  a 
fruitful  bough,  etc.  He  still  calls 
Egypt  the  land  of  his  affliction,  and 
longs  for  his  home  in  Canaan. 
Ground  in  Egypt  if  well  cultivated 
yields  thirty-tbid  and  more.  God 
make  us  fruitful  in  the  land  of  our 
affliction  ! 

53,  54.  Now  came  on  the  seven 
years  of  famine  as  Joseph  had  fore- 
told through  the  dream  of  Pharaoh. 

I  ^  In  all  lands — as  of  Palestine,  Ara- 

j  bia,  etc.,  adjacent  to  Egypt.  But 
by  Joseph's  provident  method  of  lay- 
ing up   supplies   in   time   of  plenty 

I  tke7-e  was  bread  (food)  in  Egypt. 

1      55,  56.  The  famine  at  length  was 


182 


GENESIS. 


[B.  C.  1804. 


seph  opened  all  the  store-houses,  and  ^  sold  unto  the  Egyptians ; 
and  the  famine  waxed  sore  in  the  land  of  Egypt. 

57  ^  And  all  countries  came  into  Egypt  to  Joseph  for  to  buy 
corn  ;  because  that  the  famine  was  so  sore  in  all  lands. 

CHAPTER  XLII. 

"VrOW  when  ^  Jacob  saw  that  there  was  corn  in  Egypt,  Jacob 
IM    said  unto  his  sons,  Why  do  ye  look  one  upon  another  ? 

V  ch.  42 :  6,  and  47 :  14,  24.    x  Deut,  9 :  28.    a  Acts  7  :  12. 


felt  by  the  Egyptians  themselves. 
They  had  not  laid  up  their  supplies 
as  directed  by  Joseph,  and  so  soon 
their  store  was  exhausted  and  they 
came  to  Pharaoh  with  comphiints 
and  were  referred  by  him  to  Joseph. 
He  opened  all  which  in  them  (was 
food)  all  the  granaries.  ^  Sold.  Heb. 
— Broke — thence  (with  ^)  to  sell 
and  in  Isa.  55:  1,  rendered  to  buy 
(without  the  preposition.)  Famines 
in  Egypt  were  not  very  uncommon, 
for  whenever  the  Nile  does  not  well 
overflow,  the  famine  is  the  result, 
and  anciently  this  was  more  frequent 
than  now.  The  famine  became  se- 
vere in  Egypt,  notwithstanding  all 
the  precautions  taken  by  the  gov- 
ernment. The  people  were  proba- 
bly improvident.  Yet  Joseph  had 
the  public  supplies  in  store  and  sold 
to  the  people.  All  experience  shows 
the  great  wisdom  of  Joseph  in  pro- 
posing to  sell  at  a  low  price  wherev- 
er it  was  possible  rather  than  to  gice 
to  the  people,  that  thus  they  might 
have  the  motive  of  exertion  and 
maintain  the  dignity  of  at  least  a 
nominal  purchase.  This  same  poli- 
cy was  pursued  by  the  British  gov- 
ernment in  the  Irish  famine. 

57.  All  countries.  It  may  be 
meant  to  include  the  then  known 
world,  but  it  would  refer  chietly  to 
the  countries  adjacent  to  Egypt,  like- 
ly to  be  affected  by  the  same  want 
of  rain  in   the  mountains   as  would 


prevent  the  overflow  of  the  Nile, 
which  is  flooded  by  rains  in  the  high 
mountains  of  Abyssinia  ;  and  these 
proceed  from  clouds  formed  in  the 
Mediterranean,  and  carried  over  all 
these  countries  by  the  winds  so  that 
they  would  be  similarly  affected  by  a 
drought.  Observe. — (1.)  How  God 
brings  about  great  events  in  fami- 
lies and  kingdoms  by  His  control  of 
natural  laws,  even  in  the  rains  and 
crops.  (2.)  God  is  not  confined  to 
the  Promised  Land,  but  meets  His 
people  elsewhere.  (See  Acts  7.) 
(3.)  Our  blessings  often  grow  out  of 
our  afflictions,  as  our  afflictions  also 
often  grow  out  of  our  blessings. 

CHAPTER  XLII. 

§  65.  Joseph's  Brethren  arrest- 
ed IN  Egypt  as  Spies.  Sime- 
on HELD  FOR  Benjamin. 

It  had  been  long  ago  predicted 
that  the  covenant  people  should  be 
afflicted  in  a  strange  laud  four  hun- 
dred years,  and  God  has  His  provi- 
dential methods  to  bring  about  His 
decrees  by  natural  means.  This  uni- 
versal famine  following  Joseph's  sale 
into  Egypt  was  to  drive  the  family 
of  Jacob  thither  where  they  were  to 
increase  to  a  nation  in  the  midst  of 
afflictions  and  oppressions,  and  be 
trained  for  entrance  to  the  promised 
land.      Thus   the   history   proceeds, 


B.  C.  1804.] 


CHAPTER   XLII. 


183 


2  And  be  said,  Beliold  I  have  heard  that  there  is  corn  in  Egypt : 
get  you  down  thither,  and  buy  for  us  from  thence  ;  that  we  may 
^  live  and  not  die. 

3  IF  And  Joseph's  ten  brethren  went  down  to  buy  corn  in  Egj^t. 

4  But  Benjamin,  Joseph's  brother,  Jacob  sent  not  with  his 
brethren  :  for  he  said,  ^  Lest  peradventure  mischief  befall  him. 

5  And  the  sons  of  Israel  came  to  buy  com  among  those  that 
came :  for  the  famine  was  ^  in  the  land  of  Canaan. 

6  And  Joseph  was  the  governor  ^  over  the  land,  and  he  it  was 
that  sold  to  all  the  people  of  the  land:  and  Joseph's  brethren 
came,  and  ^  bowed  down  themselves  before  him  with  their  faces  to 
the  earth. 


b  ch.  43:  8;  Ps.nS:  17;  Isa  38:  1.    c  ver.  38.     d  Acts  7:  11.    e  ch.  41 :  41.    f  ch.  37 


while  Joseph  is  to  have  his  dreams 
of  exaltation  iu  the  household  fully 
realized.  The  famine  had  now 
reached  Canaan. 

1,2.  Though  the  famine  prevailed 
in  Egypt,  Joseph  had  the  govern- 
ment store-houses  supplied.  ^  Corn 
in  Egypt.  This  is  the  fact  which  be- 
came known  to  Jacob,  and  which  is 
the  pivot  on  which  the  history  turned. 
The  term  means  here  corn-market. 
How  Jacob  heard  this  fact  from 
Egj'pt  is  not  known.  But  there  were 
reasons,  as  we  shall  plainly  see,  why 
Joseph's  hour  had  not  yet  come  for 
revealing  himself,  as  the  great  deliv- 
erer and  savior  of  the  chosen  people. 
Here,  also,  we'  are  reminded  of  our 
New  Testament  Joseph.  (John  2.) 
Joseph  had  now  been  seven  or  eight 
years  in  ]30wer.  %  Why  do  ye  look  ? 
Theirs  was  the  very  expression  of  dis- 
tress and  perplexity.  Jacob  propounds 
the  only  plan  upon  which  they  could 
hope  to  escape  starvation — to  go 
down  to  Egypt  and  buy  corn.  This 
distress  grows  also  out  of  their  con- 
science about  Joseph.  The  road  to 
Egypt  and  Egypt  itself  are  haunted  to 
them,  on  account  of  their  selling  of 
Joseph. 

3,  4.  The  family  is  spoken  of  in 
their  relation  to  Joseph,  not  as  Ja- 
cob's ten  sons,  but  as  Joseph's  ten 


brethren.  He  is  the  hero  of  the 
narrative.  ^  Benjamin  was  Joseph's 
broihe?'  in  a  special  sense,  as  born  of 
the  same  mother,  and  beloved  by 
the  father  in  Joseph's  stead,  so  that 
he  could  not  bear  to  part  with  him 
for  fear  the  like  calamity  might  fall 
upon  him  as  befell  Joseph.  How  ht- 
tle  does  Jacob  know  what  is  truly 
good  or  evil  in  Providence  ! 

5.  The  brothers  are  now  called 
the  sons  of  Israel,  as  the  covenant 
name.  ^  Among  those  that  came — in 
the  midst  of  the  comers — among  those 
flecking  thither  for  a  like  purpose 
from  all  quarters. 

6.  Joseph  as  governor  (Heb. — 
The  Sliolit — Sultan)  regulated  the 
sales  of  corn  in  all  the  cities — and  he 
it  was  that  sold,  not  in  person,  but  as 
having  all  the  business  superintend- 
ed by  him  and  referred  to  his  decis- 
ion.; especially  all  the  foreign  busi- 
ness, and  supplies  of  caravans  from 
adjoining  countries.  The  brethren 
of  Joseph  at  length  arrive  to  pur- 
chase corn  for  the  starving  family. 
Tliey  bowed  down  themselves  before 
him,  etc.  This  fulfils  most  literally 
the  dream  of  Joseph,  which  up  to 
this  time  had  seemed  so  impossible 
to  human  view.  Joseph  had  doubt- 
less rested  in  the  confidence  of  this 
result  as  thus  revealed  to  him,  and 


1S4 


GENESIS. 


[B.  C.  1804 


7  And  Joseph  saw  his  brethren,  and  he  knew  them,  hut  made 
himself  strange  unto  them,  and  spake  roughly  unto  them ;  and  he 
said  unto  them,  Whence  come  ye  ?  And  they  said.  From  the  land 
of  Canaan  to  buy  food. 

8  And  Josepli  knew  his  brethren,  but  they  knew  not  him. 

9  And  Joseph  ^  remembered  the  dreams  which  he  dreamed  of 
them,  and  said  unto  them,  Ye  are  spies ;  to  see  the  nakedness  of 
the  land  ye  are  come. 


g  ch.  37 :  5,  9. 


liad  felt  it  bis  duty  to  wait  patiently 
upon  God  through  his  long  years  of 
trial. 

7.  Joseph  knew  his  brethren  but 
they  did  not  know  him.  He  had  al- 
tered the  most,  of  course.  His  posi- 
tion, his  costume,  and  their  remem- 
brance of  his  lot  in  slavery,  where 
they  had  left  him,  would  amply  ac- 
count for  their  ignorance  of  him. 
He  made  himself  strange — acted  the 
])art  of  a  foreigner.  He  Avas  thor- 
oughly Egyptianized  of  course. 
^  Spake  roughly.  Heb. — Spake  ivlfh 
Iheni  hard  things.  This  roughness  of 
Joseph  is  accompanied  with  so  much 
true  fraternal  tenderness  of  feeling 
that  we  must  seek  a  clue  to  this  in 
Joseph's  covenant  relations.  He  to 
Avhom  the  dreams  were  given  as  to 
his  coming  superiority  over  his  breth- 
ren was  doubtless  divinely  directed 
as  to  the  course  to  be  pursued,  as  he 
had  been  all  along  hitherto.  As  a 
mode  by  which  judgment  should  now 
be  visited  upon  them  for  their  sins, 
"  he  is  to  act  the  part  of  judge  and 
avenger." — Kalisch.  He  holds  in  his 
hand  the  rod  of  justice  and  he  is 
compelled  to  lift  it  against  them, 
lie  would  moreover  have  every  per- 
sonal reason  for  treating  them  shyly, 
and  to  make  them  smart  under  a 
sense  of  their  evil  doings.  This 
would  bo  necessary  to  make  them 
appreciate  his  gracious  provisions. 
I'his  is  the  aspect  in  which  Joseph 
reminds  us  of  our  New  Testament 
Joseph.     He  will  lay  down  the  law 


in  order  to  make  His  gospel  to  be 
glad  tidings. 

9.  Doubtless  he  understands  the 
Divine  intent  in  bringing  these  breth- 
ren. •%  Joseph  remembered  the  dreams, 
and  he  knew  that  his  revealed  supe- 
riority was  now  to  be  realized  as  the 
well  beloved  son.  He  could  fairly 
challenge  them  with  that  evil  heart 
which  had  so  displayed  itself  in  his 
case,  and  which  is  deceitful  above  all 
things  and  desperately  wicked.  •[[  Ye 
are  spies.  If  this  was  not  their  pres- 
ent object,  it  was  nothing  too  treach- 
erous tor  them,  and  he  would  probe 
their  inmost  souls  with  this  accusa- 
tion of  deceit]  They  who  would 
deal  so  falsely  by  him  would  betray 
the  kingdom.  And  he  was  acting  as 
ruler  to  unveil  to  themselves  their 
own  Iniquity.  He  therefore  con- 
fronts them  with  what  might  fairly 
be  suspected  from  their  number  and 
from  their  country,  as  on  that  side 
(north-east)  Egypt  was  most  exposed. 
Instead  of  being  regarded  as  an  in- 
tentional falsity  on  Joseph's  part,  it 
was  only  a  fair  method  in  his  case, 
as  a  ruler,  to  put  them  (transgressors 
as  they  were)  upon  their  vindica- 
tion. Besides,  this  is  the  Oriental 
method  of  challenging  a  stranger. 
In  truth  it  is  the  very  idea  of  the 
European  passport  system,  which 
puts  every  traveller  under  so  much 
suspicion  of  mischievous  Intent  as  to 
put  him  constantly  upon  the  proof 
of  an  honest  and  good  object  in  his 
vii^it. 


B.  C.  180i.] 


CHAPTER    XLII. 


185 


10  And  they  said,  unto  him,  '^^J)  t^^J  loi't^;  ^^^t  to  buy  food  are 
thy  servants  come. 

11  We  are  all  one  man's  sons,  we  a?'6  true  vieji ;  thy  servants 
are  no  spies. 

12  And  he  said  unto  them,  Nay,  but  to  see  the  nakedness  of 
the  land  ye  are  come. 

13  And  they  said,  Thy  servants  are  twelve  brethren,  the  sons 
of  one  man  in  the  land  of  Canaan  :  and  behold,  the  ^^oungest  is  this 
day  with  our  father,  and  one  ^'  is  not. 

14  And  Joseph  said  unto  them.  That  is  it  that  I  spake  unto 
you,  saying,  Ye  are  sj)ies : 

15  Hereby  ye  shall  be  proved:  *By  the  life  of  Pliaraoh  ye 
shall  not  go  forth  hence,  except  your  youngest  brother  come 
hither. 

16  Send  one  of  you,  and  let  him  fetch  your  brother,  and  ye  shall 


h  ch.  37  :  30,  and  M  :  20  ;  Lam.  5 : 


i  1  Sam.  1 ; 


and  17 :  55 


10-12.  They  protest  that  they 
have  no  such  sinister  design,  and,  as 
to  the  suspicion  from  their  number, 
they  declare  that  they  belong  to  the 
same  father  and  are  true  (honest), 
and  no  spies.  Joseph  repeats  his 
challenge  so  as  to  draw  them  out 
more  fully  ;  and  though  this  might 
seem  harsh  in  him  as  a  man,  it  was 
just  in  him  as  a  ruler.  Finally,  how 
could  he  know  that  these  wicked 
brothers  had  not  some  evil  design 
upon  the  store-houses  to  plunder 
them, — coming  as  they  did  in  a 
body  ? 

13.  And  they  said,  Twelve  are  tliy 
servants,  brothers  are  ice,  sons  of  a 
man  in  the  land  of  Canaan.  They 
mean  to  say  that  their  errand  is  one 
to  relieve  family  wants,  not  to  carry 
out  mischievous  plots,  f  A.7id  be- 
hold the  youngest  is  now  with  our  fa- 
ther, and  the  one  is  no  more.  How 
often  they  have  shuddered  to  think 
of  this  last  item  in  their  family  histo- 
ry— that  lost  brother — the  slave  long 
ago  sold  by  them  to  a  band  of  strang- 
ers ;  and  yet  they  refer  to  it  as  though 
they  had  not  truly  repented. 

14.  Joseph  insists  upon  his  charge. 
He  means  to  put  them  to  the  proof 

16* 


of  all  that  they  say  of  themselves, 
and  this  was  right  and  just  in  all  the 
circumstances. 

15.  By  the  life  of  Pharaoh.  Jo- 
seph here  speaks  as  an  Egyptian  of- 
ficer, and  uses  the  form  of  solemn 
protestation  which  was  common  in 
the  Egyptian  court.  He  now  de- 
mands the  presence  of  the  youngest 
brother,  Benjamin.  He  means  to 
test  their  feelings  toward  this  one, 
who  was  the  father's  favorite  in  his 
stead,  and  his  own  mother's  son.  He 
would  thus  also  have  their  thoughts 
turn  back  to  their  joint  iniquity 
against  himself  Joseph  had  an  ob- 
ject also  in  thus  bringing  Benjamin 
to  his  presence  that  he  might  see 
him,  and  in  keeping  his  brothers 
near  him.  He  speaks  however  as 
the  governor,  having  absolute  con- 
trol, that  thus  he  may  bring  them  to 
a  proper  abasement  before  him  for 
their  sins.  In  all  this  he  doubtless 
acted  under  Divine  direction.  Ag 
he  had  all  along  been  inspired  to 
speak  and  act  in  the  preliminaries, 
he  will  not  surely  be  left  to  his  own 
wisdom  and  counsel  at  this  very  cri- 
sis of  the  matter,  and  when  the  reve- 
lation of  his  dreams  is  to  be  fulfilled* 


186 


GENESIS. 


[B.  C.  1804. 


be  kept  in  prison,  that  your  words  may  be  proved,  wbetber  there 
he  any  truth  in  you  :  or  else,  by  the  life  of  Pharaoh,  surely  ye  are 
spies. 

17  And  he  put  them  all  together  into  ward  three  days. 

18  And  Joseph  said  unto  them  the  third  day,  This  do  and  live : 
^for  I  fear  God : 

19  If  ye  he  true  Tnen,  let  one  of  your  brethren  be  bound  in  the 
house  of  your  prison :  go  ye,  carry  corn  for  the  famine  of  your 
houses  : 

20  But  '  bring  your  youngest  brother  unto  me ;  so  shall  your 
words  be  verified,  and  ye  shall  not  die.     And  they  did  so. 

21  T[  And  they  said  one  to  another,  ™  We  are  verily  guilty  con- 
cerning our  brother,  in  that  we  saw  the  anguish  of  his  soul,  when 
he  besought  us,  and  we  would  not  hear ;  °  therefore  is  this  distress 
come  upon  us. 

22  And  Reuben  answered  them,  saying,  "  Spake  I  not  unto  you. 


k  Lev.  25 :  43 ;  Neh.  5  :  15.    1  ver.  34 ;  ch. 
n  Prov.  21 :  13  ;  Matt.  7:2.    o  ch.  37  :  21. 


i :  5,  and  44  :  23.    m  Job  36 :  8,  9 :  Hos.  5  :  15. 


This  plan  was  to  the  brothers  worse 
than  imprisonment. 

18,  19.  Their  imprisonment  for 
three  days  would  give  them  full  op- 
portunity to  repent  and  talk  over 
the  matter.  After  this  Joseph  is 
ready  to  modify  his  proposal,  and 
here  he  discloses  to  them  the  fact 
that  he  fears  God.  He  will  give 
them  leave  to  go  and  carry  food  to 
the  suffering  household,  if  but  one  of 
them  be  left  in  prison  bound  as  a 
hostage  and  security  for  their  return 
with  Benjamin.  This  he  proposes 
simply  as  a  test  of  their  statements, 
and  as  a  proof  of  their  honest  pur- 
pose. To  this  proposal  they  agreed. 
How  must  this  mention  of  God's 
name  sharpen  their  convictions  of 
their  great  sin !  How  admirable  a 
thing  it  is  when  a  judge  fears  God  ! 

21.  They  saw  their  terrible  ex- 
tremity, and  they  begin  to  reflect 
upon  it  as  a  Divine  visitation  for 
their  sin  against  the  lost  Joseph. 
^  We  are  verily  guilty,  or  loe  are  held 
guilty — brought  to  punishment.  The 
working  of  all  Joseph's  treatment  of 


them,  as  of  their  treatment  of  him,  had 
been  towards  this  result. — to  abase 
them  before  him  with  shame  and  sor- 
row for  their  atrocious  treachery  and 
crime.  Now,  they  say.  This  is  what 
we  get  for  selling  Joseph — and  in- 
deed this  is  the  desired  effect.  Here 
again  we  are  reminded  of  our  New 
Testament  Joseph,  who  sometimes 
seems  to  hide  himself  to  us  behind 
the  law  and  behind  our  sins,  but  on- 
ly to  make  the  mutual  recognition 
more  blessed.  All  this  stirring  up  of 
their  circle  of  brotherhood,  makes 
the  conscience  of  Joseph's  betrayal 
and  sale  more  sharp.  And  so  Jesus 
will  have  us  remember  with  grief 
and  self-reproach  how  we  have  be- 
trayed Him  and  abused  His  love. 
But  all  this  should  be  only  in  order 
to  the  more  earnest  embrace  of  that 
love.  God  often  brings  our  sins  to 
mind  by  His  sharp  afflictions.  We 
are  driven  to  inquire  wherefore  He 
has  a  controversy  with  us. 

22.  Reuben  cannot  forbear  to 
chide  them  with  their  cruelty  against 
his   expostulation  ;    and    he   presses 


B.  C.  1804.] 


CHAPTER   XLII. 


187 


Baying,  Do  not  sin  against  the  child;   and  ye  would  not  hear? 
therefore  behold  also  his  blood  is  ^  required. 

23  And  they  knew  not  that  Joseph  understood  them  ;  for  he 
spake  unto  tliem  by  an  interpreter. 

24  And  he  turned  himself  about  from  them,  and  wept ;  and  re- 
turned to  them  again,  and  communed  with  them,  and  took  from 
them  Simeon,  and  bound  him  before  their  ej^es. 

25  IF  Then  Joseph  commanded  to  fill  their  sacks  with  corn,  and 
to  restore  every  man's  money  into  his  sack,  and  to  give  them  pro- 
vision for  the  way  :  and  '^  thus  did  he  unto  them. 

26  And  they  laded  their  asses  with  the  corn,  and  departed 
thence. 


p  ch.  9 :  5  ;  1  Kings  2  :  32  ;  2  Ghron.  24  :  22  ;  Ps. 
Rom.  12  :  17,  20,  21. 


12  ;  Luke  11 :  50,  51.    q  Matt.  5  :  44 ; 


home  the  conviction  that  all  this 
trouble  is  a  Divine  retiibution  for 
the  blood  of  Joseph.  He  speaks  as 
if  Joseph  might  be  counted  as  dead. 
No  wonder.  They  had  heard  noth- 
ing of  him  these  lon_2  years,  and  they 
had  reason  to  infer  that  he  had  per- 
ished. 

23.  Thus  they  opened  their  minds 
to  one  another  in  the  hearing  of  Jo- 
se})h.  They  could  not  suppose  that 
Josepii  would  understand  a  word  of 
their  conversation,  for  he  had  con- 
versed with  them  through  an  inter- 
preter. Lit. —  The  interpreter — of  the 
court.  This  court  interpreter  was 
an  official  through  whom  the  prime- 
minister  was  wont  to  speak,  and  not 
necessarily  interpreting  a  foreign 
tongue.  He  was  one  who  stood  be- 
twixt them. 

24.  Joseph  could  not  repress  his 
emotion,  lie  turned  away  and  icept. 
Then  he  returned  to  them  and  con- 
tinued the  conversation,  which  was 
followed  by  his  taking  Simeon  from 
them,  and  binding  him  before  their 
eyes.  There  was  a  reason  for  se- 
lecting Simeon,  which  would  natu- 
rally occur  to  them  as  the  leader  of 
their  cruelty  in  the  plunder  and  car- 
nage of  Shechem  (34  :  25),  and 
probably  enough,  in  the  case  of  Jo- 


seph. This  would  be  calculated  to 
bring  up  to  their  memories  a  lively 
recollection  of  past  misdoings.  "  A 
speaking  act." — Murphy.  So  it  is 
that  our  Joseph  passes  through  the 
world  already  in  judgment  with  his 
fan  in  his  hand  thoroughly  purging 
his  floor. 

25.  To  restore,  etc.  Joseph  now, 
with  generous  kindness  toAvards  the 
family,  orders  the  purchase-money  to 
be  returned  to  them  in  this  private 
manner.  He  will  not  take  their 
money  for  the  corn.  And  he  will 
not  return  it  openly,  since  this  w^ould 
require  explanation  which  he  was 
not  ready  to  give.  The  presumption 
is  that  Joseph  returned  the  money 
from  his  own  funds,  or  obtained  the 
special  permission  of  the  king,  or 
that  he  had  a  discretionary  power  to 
give  the  corn  Avhere  he  thought  it 
not  proper  to  require  the  money. 
^  And  thus  iras  done  unto  them. 
Perhaps  he  means  also  to  use  this  ex- 
pedient to  bring  them  to  I'epentance. 
All  this  reminds  us  of  the  wonderful 
methods  of  God's  providence  for  the 
same  ends.  And  we  cannot  help  re- 
garding all  this  as  done  by    Divine 

I  direction. 

!      20,.  And  (Heb.)   they   lifted  their 
purchased  corn  upon  their  asses,  etc. 


188 


GENESIS. 


B.  C.  1804. 


27  And  as  ""  one  of  them  opened  liis  sack  to  give  his  ass  proven- 
der in  the  inn,  he  espied  his  money :  for  behold,  it  was  in  his  sack's 
mouth. 

28  And  he  said  unto  his  brethren,  My  money  is  restored  ;  and 
lo,  it  is  even  in  my  sack ;  and  their  heart  failed  the77i,  and  they 
w^re  afraid,  saying  one  to  another,  What  is  this  that  God  hath 
done  unto  us  ? 

29  II  And  they  came  unto  Jacob  their  father  unto  the  land  of 
Canaan,  and  told  him  all  that  befell  unto  them,  saying, 

30  The  man  tvho  is  the  lord  of  the  land  ^  spake  roughly  to  us, 
and  took  us  for  spies  of  the  country. 

31  And  v/e  said  unto  him,  we  are  true  7nen  ;  we  are  no  spies  : 

32  We  be  twelve  brethren,  sons  of  our  father :  one  is  not,  and 
the  youngest  is  this  day  with  our  father  in  the  land  of  Canaan. 

33  And  the  man,  the  lord  of  the  country,  said  unto  us,  *  Hereby 
shall  I  know  that  ye  are  true  7}ie>i :  leave  one  of  your  brethren 
Jiere  with  me,  and  take  food  for  the  famine  of  your  households,  and 
be  gone : 

34  And  bring  your  youngest  brother  unto  me :  then  shall  I  know 
that  ye  are  no  spies,  but  that  ye  are  true  men :  so  will  I  deliver 
you  your  brother,  and  ye  shall  ^  trafSc  in  the  land. 

35  IT  And  it  came  to  pass  as  they  emptied  their  sacks,  that  be- 
liold,  ^ every  man's  bundle  of  money  was  in  his  sack;  and  whe.i 
/•oth  they  and  their  father  saw  the  bundles  of  money,  they  were 

afraid. 

. I 

r  ch.  43 :  21.    s  ver.  7.    t  ver.  15, 19,  20.    v  ch.  34  :  10.    x  ch.  43  :  21. 


27.  Jn  the  inn.  A  camping  place 
ibr  the  night  rather  than  a  caravan- 
sera.  The  term  is  from  a  verb 
meaning  to  lodge,  and  lias  the  local 
prefix.  These  halting-grounds  are 
well  understood  by  travellers,  and 
i)rQ  fixed  according  to  the  distance 
and  the  convenience  of  -water  for 
man  and  beast. 

28.  This  discovery  of  the  money 
by  one  of  them  alarmed  them,  be- 
cause of  their  evil  conscience.  "  The 
v>^icked  fiee  when  no  man  pursueth." 
They  regard  it  as  a  Divine  infliction. 
Providence,  they  say,  is  plainly 
against  them  to  involve  them  in  new 
difficulties  at  every  turn.  Afterward 
they  find  that  the  rest  also  have 
their  money  in  their  sacks,     (vs.  35.) 

29-34.  They  arrive  at  home  and 


narrate  to  their  venerable  father 
what  had  occurred,  and  begin  to  ex- 
plain Simeon's  detention.  ^  Ye 
shall  ti'affic,  etc.  This  clause  is  add- 
ed to  Avhat  appears  in  the  history. 
They  were  to  be  admitted  to  com- 
mercial privileges  in  case  they 
should  prove  themselves  true  and 
honest  men. 

35.  As  they  emptied.  Only  one 
had  discovered  his  money  till  now. 
They  would  be  several  days  on  the 
road  (five  or  six),  and,  if  the  rest 
had  opened  their  sacks  on  the  way, 
it  was  only  one  of  them  which  had 
the  money  in  the  sack's  mouth,  (27.) 
The  rest  discovered  theirs  only  when 
emptying  their  sacks.  They  seem 
to  withhold  the  fact  of  their  previous 
discovery  in  one  case. 


B.  C.  1803.] 


CHAPTER  XLIII. 


189 


36  And  Jacob  their  father  said  unto  them,  Me  have  ye  ^  be- 
reaved ofviy  children:  Joseph  is  not,  and  Simeon  is  not,  and  ye 
will  take  Benjamin  aivay :  all  these  things  are  against  me. 

37  And  Beiiben  spake  unto  his  father,  saying,  Slay  my  two 
sons,  if  I  bring  him  not  to  thee  :  deliver  him  into  mine  hand,  and 
I  M^ill  brir-g  him  to  thee  again. 

38  And  he  said,  My  son  shall  not  go  down  with  jow ;  for  ^  his 
brother  is  dead,  and  he  is  left  alone ;  ^  if  mischief  befall  him  by  the 
«'ay  in  the  which  ye  go,  then  shall  ye  '^  bring  down  my  gray  hairs 
idth  sorrow  to  the  grave. 

CHAPTEE   XLIII. 

AND  the  famine  was  °-  sore  in  the  land. 
2  And  it  came  to  pass,  when  they  had  eaten  up  the  com 
wdiich  they  had  brought  out  of  Egypt,  their  father  said  unto  them, 
Go  again,  buy  us  a  little  food. 

ych.43:14.    a  Ter.  13,  and  ch.  37  :  33,  and  44  :  28.    b  ver.  4,  and  ch.  44  :  29.    c  ch.  37  :  35, 
and  44  :  31.    a  ch.  41 :  54,  57. 


36.  Poor  Jacob!  ^'-  Ye  are  malcing 
me  diildless.  Joseph  is  c/one,  and 
Simeon  is  gone ;  and  will  ye  take 
Benjamin?  All  this  falls  upon  me." 
— Keil  and  Delitzscii.  Rather,  Me 
ye  have  utterly  bereaved.'^  Joseph  is 
not,  and  Simeon  is  not,  and  ye  icill 
take  Benjamin.  All  of  these  (things) 
are  against  me.  How  little  does  Ja- 
cob in  this  extremity  see  how  a  faith- 
ful God  is  ordering  all  those  things 
for  his  salvation  ! 

37.  Reuben,  the  first-born,  now 
comes  forward,  offering  to  give  up 
his  tAvo  sons  to  be  kept  as  hostages 
for  Benjamin,  and  to  be  slain  if  Ben- 
jamin be  not  brought  back.  Full 
well  did  Reuben  know  that,  in  the 
possible  event  of  their  not  returning 
Benjamin,  the  aged  grandfather 
woukl  find  little  satisfaction  in  slay- 
ing these  lads  thus  left  as  guarantees. 
But  it  was  the  farthest  that  a  father 
could  go  in  satisfying  a  father's 
anxiety  and  doubt. 

38.  Jacob  firmly  refused.  He 
looked  upon  Benjamin  as  liis  only 
son   left  after  Joseph.     So  the  chil- 


dren of  Rachel  had  possession  of  his 
heart ;  and  Benjamin  is  now  his  all 
— his  idol,  worshipped  as  if  in  the 
stead  of  God.  If,  as  might  so  easily  be, 
mischief  should  befiill  his  darling  by 
the  Avay,  then  he  sees  nothing  but 
sorrow  and  the  gi-ave  before  him  for 
his  gray-haired  old  age.  And  this 
i-esult  he  charges  upon  their  proposal. 
How  often,  when  we  think  that 
everything  is  against  us,  everything 
is' really  for  us  and  working  together 
for  our  good.  God  strikes  our  idols. 
Painful  as  it  is,  this  last,  bitterest 
stroke  of  parting  with  Benjamin 
must  be  endured  for  the  happy  issue. 

The    darkest    hour    is   just    before    the 
day. 

In  the  mount  Jehovah  shall  be  seen, 
as  it  was  with  Abraham.  But  Jacob 
had  not  the  faith  that  so  freely  gave 
up  Isaac.  He  looked  at  the  human 
agents,  and  overlooked  the  Divine 
Agent  in  it  all.  If  God  be  for  us, 
who  can  be  against  us  ?  God  brings 
His  chosen  people  through  sorrow  to 
joy  and  through  labor  to  rest. 


190 


GENESIS. 


[B.  C.  1803. 


3  And  Judah  spake  unto  him,  saying,  The  man  did  solemnly 
protest  unto  us,  saying,  Ye  shall  not  see  my  face,  except  your 
^  brother  he  with  you. 

4  If  thou  wilt  send  our  brother  with  us,  we  will  go  down  and 
buy  thee  food : 

5  But  if  thou  wilt  not  send  him  we  will  not  go  down :  for  the 
man  said  unto  us,  Ye  shall  not  see  my  face,  except  your  brother  he 
with  you. 

6  And  Israel  said.  Wherefore  dealt  ye  so  ill  with  me,  as  to  tell 
the  man  whether  ye  had  yet  a  brother  ? 

7  And  they  said,  The  man  asked  us  straitly  of  our  state,  and  of 
our  kindred,  saying,  Is  your  father  yet  alive,  have  ye  another 
brother  ?  and  we  told  him  according  to  the  tenor  of  these  words  : 
Could  wo  certainly  know  that  he  would  say,  Bring  your  brother 
down  ? 


b  ch.  42:20,  and  44: 


CHAPTER  XLIir. 

§66.     Benjamin   sent.      Recep- 
tion BY  Joseph. 

1,  2.  The  famine  in  Canaan  con- 
tinues, and  the  pressure  is  felt  more 
and  more.  "  It  is  not  reasonable  to 
suppose  that  nine  men  with  nine 
sacks  could  convey  corn  enough  to 
last  the  large  family  of  Jacob  long." 
— Rosen.  Indeed  the  twelve  house- 
holds had  to  be  supplied,  and  the  store 
they  had  brought  was  now  running  out 
■ — began  to  fail.  (See  John  2  :  3.) 
The  famine  was  chiefly  in  corn,  while 
other  products  of  the  soil  were  had 
in  some  measure ;  (as  grapes,  nuts, 
olives,  almonds,  figs,  vs.  11;)  yet 
the  staff  of  life  was  lacking.  ^  Go 
again.  Heb. — Return.  ^  A  Utile 
food.  Little  in  proportion  to  their 
need  was  all  they  could  buy  or  bring. 

3.  Judah  here  presents  to  the  aged 
and  anxious  father  the  difficulty  in 
the  case — the  sole  condition  upon 
which  they  could  hope  to  gain  any- 
thing by  going  back  to  Egypt.  Some 
months  had  now  elapsed,  and  Simeon  } 
was  still  held  as  a  hostage,  and  the  j 
father   could    not  avoid    anxiety  for' 


his  return.  And  now  he  is  balancing 
between  food  and  Simeon  to  be  had 
in  Egypt,  and  his  darling  Benjamin 
to  be  parted  with  for  that  errand. 

4,  5.  Judah  undertakes  to  say  that 
if  he  will  allow  them  to  take  Benja- 
min with  them,  so  as  to  meet  this 
condition  of  Egypt's  lord,  they  would 
go  down  and  buy  food  ;  but  not  other- 
wise, since  it  would  be  a  vain  errand. 

6,  7.  Wherefore  dealt  ?/e,  etc.  Heb. 
—  Wherefore  have  ye  done  evil  to  me 
to  tell  the  man.,  etc.  The  distressed 
heart  of  Jacob  must  relieve  itself  by 
these  reflections  upon  the  indiscretion 
of  his  sons  in  revealing  this  fact  of 
their  having  a  younger  brother  at 
home.  But  they  vindicate  them- 
selves by  insisting  that  they  frankly 
replied  thus  to  his  particular  question- 
ing, without  any  suspicion  that  he 
would  require  them  to  bring  him  there. 
^  Asked  us  straitly.  Earnestly  in- 
quired  about  us  and  about  our  kindred. 
The  narrative  foregoing  does  not 
mention  these  inquiries,  only  that 
they  were  constrained  b}^  his  charge 
against  them  (of  being  spies)  to  en- 
ter into  full  particulars.  These  very 
questions,  it  would  seem,  were  put  to 
them.      ^  According.     Heb. —  Upon 


B.  C.  1803.] 


CHAPTER  XLIII. 


191 


8  And  Judah  said  unto  Israel  his  father,  Send  the  lad  with  me, 
and  we  will  arise  and  go  ;  that  we  may  live  and  not  die,  both  we, 
and  thou,  and  also  our  little  ones. 

9  I  will  be  surety  for  him ;  of  mine  hand  shalt  thou  require  him  ; 
*^  if  I  bring  him  not  unto  thee,  and  set  him  before  thee,  then  let  me 
bear  the  blame  for  ever  : 

10  For  except  we  had  lingered,  surely  now  we  had  returned  this 
second  time. 

11  And  their  father  Israel  said  unto  them,  If  it  Tnust  he  so  now, 
do  this :  take  of  the  best  fruits  in  the  land  in  your  vessels,  and 
^  carry  down  the  man  a  present,  a  little  ^  balm,  and  a  little  honey, 
spices,  and  myrrh,  nuts,  and  almonds : 

12  And  take  double  money  in  your  hand  ;  and  the  money  ^  that 
was  brought  again  in  the  mouth  of  your  sacks,  carry  it  again  in 
your  hand;  peradventure  it  was  an  oversight: 

13  Take  also  your  brother,  and  arise,  go  again  unto  the  man  : 

c  ch.  44  :  32 ;  Philem.  18  :  19.     d  ch.  32  :  20  ;  Prov.  18  :  16.     e  ch.  37  :  25  ;  Jer.  8  :  22. 
f  ch.  42  :  25,  35. 


the  mouth  o/(in  conformity  with)  these 
words  (his  questions.)  They  were 
as  much  surprised  as  the  father  could 
have  been  at  this  unexpected  de- 
mand for  Benjamin.  They  should 
not  therefore  be  blamed.  The  an- 
swer is  in  good  temper  and  fully  jus- 
tifies their  speech. 

8-11.  Judah  now  urges  comphance 
with  the  hard  condition ;  and  when  Ja- 
cob thinks  of  the  sad  alternative — the 
starvation  of  all  the  household — he  is 
constrained  to  yield.  Judah  offers 
to  guarantee  Benjamin's  safe  return. 
He  will  take  all  the  risk  and  all  the 
blame  in  case  of  failure.  (1  Kings 
1  :  21.)  This  is  to  assure  Jacob  that 
there  shall  be  no  failure,  if  human 
energy  and  fidelity  can  accomplish 
the  safe  return  of  Benjamin.  ^  Ex- 
cept. Judah  further  reminds  Jacob 
that,  but  for  this  hesitancy  and  delay, 
the  journey  would  already  have  been 
accomplished,  and  they  would  have 
been  safely  at  home.  This  practical, 
business-like  appeal  prevails  with 
Jacob.  Pity  to  delay,  when  he  must 
yield  at  last.  ^  Take.  He  acts  with 
the   same   prudence   as   in   case   of 


meeting  Esau.  He  will  conciliate 
the  prime-minister  of  Egypt  with 
presents.  ^  Best  fruits.  Heb. —  The 
song  of  the  land — that  Avhich  is  most 
praised  of  its  productions.  These 
are  the  same  (excepting  in  two 
cases)  with  the  articles  conveyed  to 
Egypt  by  the  Ishmaelites.  (Ch.  37  : 
25.)  These  are  articles  that  grow 
best  in  a  drought. 

1 2.  Double  money.  Heb. — Money 
of  second,  that  is,  more  money, — not 
double  the  amount, — but,  of  course, 
money  for  a  second  purchase,  whether 
more  or  less  than  before.  ^  And  the 
money  that  was  returned  in  the  mouth 
of  your  sacks  return  it  again  in  your 
hand.  Perhaps  it  (loas)  a  mistake, 
namely,  that  it  was  in  your  bags  by 
some  mistake  or  oversight. 

13,  14.  Take  also  your  brother. 
This  was  the  bitter  trial,  hardest  of 
all  for  Jacob  to  say.  He  refers  the 
case  now  to  the  Covenant  God.  The 
weakness  of  his  faith  appears  in  his 
trusting  the  case  to  God  only  when 
he  could  hold  out  no  longer ;  and  it 
is  an  equivocal  trast,  that  savors 
more  of  despair.     ^  If  I  he  bereaved^ 


GENESIS. 


[B.  C.  1803. 


14  And  God  Almighty  give  you  merc}^  before  the  man,  that  he 
may  send  away  your  other  brother,  and  Benjamin:  ^If  I  be  be- 
reaved of  r)iy  children,  I  am  bereaved. 

15  •[[  And  the  men  took  that  present,  and  they  took  double 
money  in  their  hand,  and  Benjamin  ;  and  rose  up,  and  went  down 
to  Egypt,  and  stood  before  Joseph. 

16  And  when  Josepli  saw  Benjamin  with  them,  he  said  to  the 
^  ruler  of  his  house.  Bring  these  men  home,  and  slay,  and  make 
ready  :  for  these  men  shall  dine  with  me  at  noon. 

17  And  the  man  did  as  Joseph  bade :  and  the  man  brought  the 
men  into  Joseph's  house. 

18  And  the  men  were  afraid  because  they  w^ere  brought  into 
Joseph's  house ;  and  they  said.  Because  of  the  money  that  was  re- 
turned in  our  sacks  at  the  first  time,  are  we  brought  in ;  that  he 
may  seek  occasion  against  us,  and  fall  upon  us,  and  take  us  for 
bondmen,  and  our  asses. 


g  Esther  4  :  16.    h  ch.  24  :  2,  and  39  :  4,  and  44  :  1. 


etc.  Heb. — And  7,  according  as  I 
am  bereaved,  I  am  bereaved.  (Esth. 
4  :  16.)  If  it  must  be  so,  then  be  it 
so.  So  he  gives  up.  Could  he  not 
confide  rather  in  Hun  who  had  saved 
him  from  the  wrath  of  Esau,  that  He 
would  deliver  Shneon  and  Benjamin? 
It  is  too  much  in  the  desponding 
spirit  of  his  former  complaint.  (Ch. 
42  :  36.)  He  looked  too  much  at 
the  secular,  human  side  of  the  matter, 
and  too  little  at  the  spiritual  and  di- 
>^ine  side.  When  we  are  in  the 
dark,  why  should  we  not  rather  ex- 
pect deliverance  than  }'ield  to  de- 
spondence ?  Why  not  look  on  the 
bright  side — the  sunny  side — where 
the  Sun  of  Righteousness  shines  ? 
Where  is  our  faith,  and  where  is  our 
Christian  hope  ?  "  Though  He  slay 
me,  yet  will  I  trust  in  him,"  "  AVhat 
time  1  am  afraid,  I  will  trust  in 
Thee."  Or,  is  this  indeed  the  temper 
of  Jacob's  mind,  and  are  Ave  to  re- 
gard this  rather  as  the  language  of 
resignation  and  submission  to  the  will 
of  God  ?     So  Candlish,  Keil,  etc. 

15.  The  brothers  set  out  according 
to  the  plan  of  Jacob  with  present  in 
hand,  and   arrived   in   Egypt,   and 


came  into  the  presence  of  Joseph, 
probably  at  the  public  office. 

16.  The  sight  of  Benjamin  moved 
Joseph.  His  object  had  been  ac- 
complished of  bringing  him  thither, 
after  all  the  delay.  He  Avas  now  re- 
heved  of  the  fears  which  had  beset 
him  lest  Benjamin  also  had  been 
persecuted  by  his  brethren  for  being 
the  favorite  of  his  father.  He  imme- 
diately handed  them  over  t©  the 
charge  of  his  steward  (Ihe  ruler  of  his 
house^  ch.  39  :  5),  Avith  orders  to  take 
them  into  his  house,  and  prepare  a 
dinnerfor  them  and  for  him.  %  Slay. 
Flesh  Avas  used  among  the  Orientals 
only  on  very  special  occasions  and 
as  a  holiday  meal.  This  Avould  serve 
to  indicate  Joseph's  kind  reception 
of  them.  "  As  is  the  custom  in  Egypt 
and  other  hot  climates,  they  cooked 
the  meat  as  soon  as  killed,  with  the 
same  vicAv  of  having  it  tender  Avhich 
makes  northern  people  keep  it  until 
decomposition  is  beginning."  (^Wil- 
kinson^ p.  1 74.) 

17,  18.  Their  guilty  conscience  is 
constantly  accusing  them,  and  turn- 
ing CA^en  their  generous  reception  in- 
to a   source  of  alarm.     This   is  the 


B.  C.  1803.] 


CHAPTER  XLUL 


193 


19  And  tliey  came  near  to  the  steward  of  Joseph's  house,  and 
they  communed  with  him  at  the  door  of  the  house, 

20  And  said,  0  sir,  '  we  came  indeed  down  at  the  first  time  to 
buy  food : 

21  And  ^  it  came  to  pass,  when  we  came  to  the  inn,  that  we 
opened  our  sacks,  and  behold,  every  man's  money  luas  in  the  moutli 
of  his  sack,  our  money  in  full  weight :  and  we  liave  brought  it  again 
in  our  hand. 

22  And  other  money  have  we  brought  down  in  our  hands  to  buy 
food :  we  cannot  tell  who  put  our  money  in  our  sacks. 


i  ch.  42  :  3, 10.    k  ch.  42  :  27,  35. 


misery  of  sin.  Conscience  makes 
cowards  of  them.  They  thought  of 
the  mysterious  finding  of  the  pur- 
chase-money in  their  sacks,  and 
feared  that  now  they  were  to  be  ar- 
raigned and  held  in  bondage  on  this 
account,  and  that  all  this  strange  hos- 
pitality must  be  only  a  blind  for  en- 
trapping them,  and  securing  their 
imprisonment.  And  yet  the  Orien- 
tals were  wont  to  express  their  friend- 
ship and  good  faith  by  eating  a  meal 
with  another.  How  Ihen  can  they 
interpret  this  mystery  ?  %  Seek  oc- 
casion against  us.  Heb. — Roll  him- 
self upon  us, — a  common  Oriental 
phrase,  similar  to  the  next  clause, 
which  is  more  familiar  in  other  lan- 
guages. We  speak  of  turning  upon 
a  foe,  and  coining  clown  upon  him, 
and  falling  upon  him. 

19.  The  steicard.  the  same  person 
spoken  of  as  ruler  or  manager  of  the 
house  (vs.  18),  a  chief  confidential 
servant.  This  officer,  who  had  his 
orders  for  their  entertainment,  they 
communed  with,  talked  confidentially 
with  him  at  the  door  of  the  house. 
The  Egyptian  house,  especially  of  i 
the  better  sort,  is  in  the  Oriental: 
style,  built  around  an  open  square.  ■ 
The  door  is  the  single  opening  in  the  I 
wall  upon  the  street,  which  opens  in- 1 
to  the  vestibule,  and  thence  into  the 
open  court.  They  were  too  trou- 
bled to  enter  the  house  without  un- 
11 


burdening  their  anxiety  and  explain- 
ing the  mysterious  money  matter. 

20,  21.  And  said,  etc.  Heb. — 
And  they  said,  ice  pray,  0  Lord,  we 
(descended)  came  down,  etc.  They 
refer  to  the  first  finding  of  the  mon- 
ey at  the  halting-place,  which  dis- 
coyery  was  completed  at  home.  ^  In 
full  iceight.  The  full  amount,  as 
money  was  loeighed  at  that  time. 
Heb. — According  to  our  silver  in  its 
weight — the  full  amount  which  we 
had  paid  in  the  purchase. 

22.  Other  money  spoken  of  before 
(vs.  12)  as  silver  of  repetition.  ^  We 
cannot  tell.  This  was  to  relieve 
themselves  of  any  suspected  complic- 
ity in  the  strange  transaction.  They 
felt  that  it  was  such  a  thing  as  re- 
quired explanation.  And  all  they 
knew  about  it  was  that  they  had 
nothing  whatever  to  do  with  it,  and 
no  knowledge  of  the  way  in  which 
the  money  came  there.  Often  cir- 
cumstances may  be  such  as  to  throw 
grave  suspicion  upon  good  men.  On 
this  account,  it  is  of  the  utmost  im- 
portance to  have  a  well-established 
character,  which  shall  be  above  sus- 
picion so  far  as  possible,  and  which 
shall  avail  for  a  man's  defence  when 
unjust  suspicion  has  fixed  upon  him. 
Here  also  appears  the  disadvantage 
of  a  bad  character,  that  such  an  one 
is  suspected  ©f  wrong  doing  even 
when  he  is  not  guilty.    Besides,  these 


194 


GENESIS. 


[B.  C.  1808. 


23  And  lie  said,  Peace  he  to  you,  fear  not :  your  God,  and  the 
God  of  your  father,  hath  given  you  treasure  in  your  sacks  :  I  had 
your  money.     And  he  brought  Simeon  out  unto  them. 

24  And  the  man  brought  the  men  unto  Joseph's  house,  and 
^  gave  them  water,  and  they  washed  their  feet ;  and  he  gave  their 
asses  provender. 

25  And  they  made  ready  the  present  against  Joseph  came  at 
noon  :  for  they  heard  that  they  should  eat  bread  there. 

26  IF  And  when  Joseph  came  home,  they  brought  him  the  pres- 
ent which  tvas  in  their  hand  into  the  house,  and  ^  bowed  them- 
selves to  him  to  the  earth. 

1  ch.  18  :  4,  and  24  :  32.    m  ch  37  :  7, 10. 


men  feel  that  they  have  a  bad  rec- 
ord with  their  own  conscience,  and 
"  a  guilty  conscience  needs  no  ac- 
cuser." Trust  in  God  is  the  chief 
confidence  in  such  a  dark  hour. 
(Ps.  37.) 

23.  The  reply  of  the  steward  was 
unexpectedly  encouraging  and  assur- 
ing to  the  distressed  brothers.  They 
were  innocent  of  this,  but  guilty  of 
another  and  greater  crime.  The 
wicked  man  exposes  himself  to  charg- 
es and  suspicions  even  when  he  is 
innocent,  simply  because  he  has  lost 
the  confidence  of  those  who  know  of 
his  misdoings.  •[[  Peace  he  to  you. 
The  Oriental  salutation  of  friendship. 
•|[  Fear  not.  This  was  doubly  as- 
suring. ^  Your  God  and  the  God 
of  your  fathers.  How  perfectly  com- 
forting that  this  officer  of  Egypt's 
dreaded  lord  acknowledges  the  God 
of  the  Hebrews,  and  recognizes  Him 
as  the  God  of  these  brothers  and  of 
their  fathers.  What  a  rebuke  to 
their  lack  of  faith.  Why  should  they 
have  been  so  slow  to  see  His  hand  in 
thus  supplying  them  with  corn  with- 
out money  and  without  price  ?  Here 
again  is  our  New  Testament  Joseph, 
who  will  have  no  pay  for  what  He 
has  to  give,  but  gives  it  all  freely 
and  of  grace,  and  on  no  other  terms, 
to  whosoever  will.  ^  /  had  your 
money.      This   is   the   steward's   ac- 


knowledgment that  he  had  received 
payment  in  full  for  the  corn,  and 
that  no  charge  could  be  brought 
against  them. 

24,  25.  Every  mark  of  hospitality 
is  shown  to  them,  and  Simeon  is 
brought  out.  Now  they  could  enter 
the  house  of  Egypt's  lord  with  good 
cheer.  Their  consciences  are  re- 
heved.  They  seek  only  now  to  ap- 
pear before  him  in  a  becoming  man- 
ner, and  present  their  gift  of  grati- 
tude and  praise.  ^  For  they  heard 
that  they  should  eat  bread  there.  Jo- 
seph would  be  at  home  at  the  dining 
hour  of  noon,  from  his  public  and 
official  duties,  and  they  will  be  pre- 
pared to  meet  him  with  a  gift  espec- 
ially because  of  the  glad  tidings  that 
they  were  to  eat  bread  there.  Jesus 
has  spread  a  table  for  us,  and  anoint- 
ed our  heads  with  generous  oil,  and 
made  our  cup  run  over,  and  chiefly, 
He  has  spread  His  own  sacramental 
table,  and  will  sup  with  us  and  we 
with  Him.  Well  may  we  bring  pres- 
ents. He  will  take  as  purchase- 
money  for  His  provisions  of  grace  no 
pay  for  the  Bread  of  Life.  But  He 
win  receive  our  grateful  offerings  of 
praise,  and  with  such  sacrifices  God 
is  well  pleased, 

2G-28.  Now  along  with  the  fam- 
ily, and  present  in  hand,  these  breth- 
r«i  of  Joseph  bow  themselves  to  him. 


B.  C.  1803.] 


CHAPTER  XLUI. 


195 


27  And  he  asked  them  of  their  welfare,  and  said,  Is  your  father 
(rell,  the  old  man  "  of  whom  ye  spake  ?     Is  he  yet  alive  ? 

28  And  they  answered,  Tliy  servant  our  father  is  in  good  health, 
he  is  yet  alive  :  °  and  they  howed  down  their  heads  and  made  ohei- 
sance. 

29  And  he  lifted  up  his  eyes,  and  saw  his  hrother  Benjamin, 
P  his  mother's  son,  and  said.  Is  this  your  younger  brother,  ^  of  whom 
ye  spake  unto  me  ?  Ajid  he  said,  God  be  gracious  unto  thee,  my 
son. 

30  And  Joseph  made  haste  :  for  ^  his  bowels  did  yearn  upon  his 
brother  :  and  he  sought  tvhere'  to  weep  ;  and  he  entered  rnto  his 
chamber,  and  ^  wept  there. 

31  And  he  washed  his  face,  and  went  out,  and  refrained  himself, 
and  said.  Set  on  *  bread. 

32  And  they  set  on  for  himself,  and  for  them  by  themselves, 
and  for  the  Egyptians  which  did  eat  with  him,  by  themselves;  be- 
cause the  Egyptians  might  not  eat  bread  with  the  Hebrews ;  for 
that  is  ^  an  abomination  unto  the  Egyptians. 

n  ch.  42  :  11, 13.     o  ch.  37  :  7, 10.    p  ch.  35  :  17, 18.    q  ch.  42  :  13.    r  1  Kings  3  :  26.    s  ch. 
42 :  24.     t  ver.  25.    u  ch.  46  :  34  ;  Exod.  8  :  26. 


His  dream  is  verified.  The  sun, 
moon,  and  eleven  stars  pay  him  obei- 
sance. ^  And  he  asked.  (Heb.) — 
He  asked  of  them  of  peace,  or  wel- 
fare. ^  Ls  your  father  well?  Heb. 
—  Whether  is  peace  to  your  father! 
Heb. — And  they  answered  peace  {or 
well-being)  to  thy  servant  our  father — 
he  yet  lives. 

29.  He  asks  if  this  is  Benjamin, 
and  without  awaiting  their  answer 
adds,  God  he  gracious  to  thee.,  my  son. 
Benjamin  was  only  about  a  year  old 
when  Joseph  was  sold,  as  he  was  six- 
teen years  the  younger. 

30.  And  Joseph  made  haste — has- 
tened away.  He  hurried  aside  smit- 
ten with  overwhelming  emotion.  His 
bowels  did  yearn.  Heb. —  Were  kin- 
dled upon  his  brother.  (Hos.  11:8.) 
Kalisch.  His  love  was  loarmed  for 
his  brother.  He  is  in  danger  of  be- 
traying his  fraternal  feeling  and  thus 
prematurely  reveahng  himself  as 
their  brother.  He  retires  hurriedly 
to  his  chamber.  How  all  the  most 
tender  memories  of  home  and  of  his 


fond  mother  and  aged  father  rushed 
upon  him  like  a  flood,  at  the  sight  of 
Benjamin,  and  the  aifecting  history 
of  his  own  separation  from  home, 
and  of  the  conspiracy  of  the  broth- 
ers against  him,  and  the  very  fulfil- 
ment of  his  dream  to  the  letter,  now 
in  this  strange  manner  proving  God's 
covenant  faithfulness  to  him, — all  this 
was  more  than  he  was  able  to  con- 
tain. He  must  relieve  himself  in 
tears. 

31.  Set  on  bread.  That  is,  bring 
on  the  meal.  Bread  is  the  term  for 
food  in  general. 

32.  Separate  tables  were  provided 
for  him  and  for  them,  and  for  his 
Egyptian  attendants.  Joseph  eats 
by  himself  with  regard  to  his  high 
rank,  and  as  required  by  Egyptian 
custom.  The  table  was  much  the 
same  as  at  the  present  day, — a  small 
stool  supporting  a  round  tray  on 
which  the  dishes  were  placed ;  but 
it  differed  from  this  in  having  its  cir- 
cular summit  fixed  on  a  pillar  or  leg, 
which   was   often  in  the  form  of  a 


196 


GEN'S  SIS. 


[B.  C.  1803, 


33  And  they  sat  before  liim,  the  first-born  according  to  his  birth- 
right, and  the  youngest  according  to  his  youth  :  and  the  men  mar- 
velled one  at  another. 

34  And  he  took  and  sent  messes  unto  them  from  before  him : 
but  Benjamin's  mess  was  ^  five  times  so  much  as  any  of  theirs. 
And  they  drank,  and  were  merry  wdth  him. 

xch.  45:22. 


man,  generally  a  captive,  who  sup- 
ported the  slab  on  his  head,  the 
whole  being  of  stone  or  of  some  hard 
wood.  One  or  two  guests  generally 
sat  at  table,  though  from  the  mention 
of  persons  seated  in  rows  according 
to  rank  it  has  been  supposed  that  the 
tables  were  occasionally  of  a  long 
shape,  as  may  have  been  the  case  in 
this  instance.  "  But  even  if  round, 
they  might  still  sit  according  to  rank  ; 
one  place  being  always  the  post  of 
honor,  even  at  the  present  day  at  the 
round  table  of  Egypt."  (  V/ilkinson, 
p.  179.)  "The  guests  sat  on  the 
ground  or  on  stools  and  chairs,  and 
having  neither  knives  nor  forks  nor 
any  substitute  for  them,  like  the  chop- 
sticks of  the  Chinese,  they  ate  with 
their  fingers  and  with  the  right  hand 
like  the  modern  Asiatics."  (  Wilkin- 
son, p.  181.)  The  law  of  caste  sepa- 
rated diiferent  ranks  of  Egyptians  to 
different  tables.  And  Herodotus 
mentions  the  unwillingness  of  the 
Egyptians  to  have  any  familiar  in- 
tercourse with  foreigners.  (2  :  41.) 
The  Egyptians  were  prevented  from 
eating  with  the  Hebrews  because  the 
latter  slew  and  ate  animals  which 
the  former  regarded  as  sacred — the 
cow,  the  ox,  etc. ;  so  that  the  Egyp- 
tians would  not  even  use  the  cooking 
utensils  of  a  Greek.  The  cow  was 
regarded  as  the  symbol  of  nature's 
fertility,  and  was  sacred  to  Isis.  Be- 
sides, the  Hebrews  did  not  practise 
the  same  religious  ceremonies  at 
meals  as  the  Egyptians.  It  is  also 
said,  (ch.  46  :  34^)  that  "  every  shep- 
herd is  an  abomination  to  the  Egyp- 


tians."    "  They   considered   all   for- 
eigners unclean."     (Rawlinson.) 

33.  They  sat  before  him.  "  In  their 
mode  of  sitting  on  chairs  they  resem- 
bled the  modern  European  rather 
than  the  Asiatics,  neither  using  soft 
divans  nor  sitting  cross-legged  on 
carpets.  Nor  did  they  recline  at 
meals  as  the  Romans  on  a  triclinium." 
(  Wilkinson.)  They  were  here  ranged 
exactly  in  accordance  with  their  ages, 
and  no  wonder  they  marvelled  one 
at  another  because  they  could  not 
see  how  Joseph  should  know  their 
respective  ages,  except  by  supernat- 
ural aid.  Here  was  another  m}'stery 
in  the  strange  transaction.  The  frst- 
born  according  to  his  birthright,  and 
the  smallest  (youngest)  according  to 
his  smallness  (youth.) 

34.  And  he  took — impers. — One 
took  messes  (dishes.)  The  yroper 
official  or  servant  bore  from  J  ;seph's 
table  the  messes  or  portions  Plotted 
to  each.  This  was  to  do  them  honor, 
and  this  gave  opportunity  to  distin- 
guish Benjamin  above  the  reat  by  a 
Jive-fold  portion.  Five  seems  to  have 
been  the  sacred  number  among  the 
Egyptians.  (See  ch.  41  :  34  ;  45  : 
22!)  1"  Five  times.  Heb. — Five 
hands.  (See  1  Sam.  9  :  23,  24.) 
He  thus  expressed  his  special  affec- 
tion for  his  own  brother,  and  tested 
the  rest  as  to  the  envy  and  jealousy 
which  such  a  treatment  might  awaken 
in  them,  as  aforetime  in  his  own  case. 
*[[  They  drank  and  drank  freely  with 
him.  Not  meaning  that  they  drank 
excessively.  (See  Hag.  1:6;  Sol. 
Song  5:1.)     All  their   alarm   and 


B.  C.  1803.] 


CHAPTER    XLIV. 


197 


CHAPTER  XLIV. 

AND  lie  commanded  the  stewcard  of  his  house,  saying,  Pill  the 
men's  sacks  with  food,  as  much  as  they  can  carry,  and  put 
every  man's  money  in  his  sack's  mouth. 

2  And  put  my  cup,  the  silver  cup,  in  the  sack's  mouth  of  the 
youngest,  and  his  corn  money :  and  he  did  according  to  the  word 
that  Joseph  had  spoken. 

3  As  soon  as  the  morning  was  light,  the  men  were  sent  away, 
they,  and  their  asses. 

4  And  when  they  were  gone  out  of  the  city,  and  not  yet  far  off, 
Joseph  said  unto  his  steward.  Up,  follow  after  the  men ;  and  when 
thou  dost  overtake  them,  say  unto  them.  Wherefore  have  ye  re- 
warded evil  for  good  ? 

5  Is  not  this  it  in  which  my  lord  drinketh,  and  wherehy  indeed 
he  divineth  ?  ye  have  done  evil  in  so  doing. 

6  IF  Ajid  he  overtook  them,  and  he  spake  unto  them  these  same 
words. 


apprehension  was  put  to  rest  by  this 
cordial  and  generous  hospitality.  So 
our  New  Testament  Joseph  bids  us 
sit  at  the  table  which  He  richly  fur- 
nishes in  His  house.  He  anoints  our 
head  with  oil,  in  token  of  honorable 
reception,  and  our  cup  runneth  over. 
(Ps.  23  :  5.)  And  such  condescend- 
ing love  puts  all  our  doubts  and  fears 
to  rest 

CHAPTER  XLIV. 

§  67.     Silver  Cup  in  Benjamin's 
Sack.    Judah's  Plea. 

Joseph  has  yet  one  more  expedi- 
ent for  putting  his  brothers  to  the 
test  and  preparing  them,  under  their 
awakened  anxiety,  for  the  discovery 
which  he  will  make  of  himself  to 
them.  He  introduces  another  mys- 
terious item  into  their  affairs,  which 
shall  seem  to  them  like  the  working 
of  supernatural  judgment  bringing 
them  to  account.  He  will  now  con- 
trive to  put  Benjamin  in  special  peril, 
and  see  how  they  will  act  towards 


him  and  whether  their  jealousy  re- 
mains as  it  was  in  his  case.  Besides 
that,  all  this  shall  be  calculated  to 
revive  the  memories  of  their  wicked 
treatment  of  him  on  account  of  envy. 

1,  2.  The  command  to  the  ruler  or 
steward  was  now  to  fill  the  sacks  and 
return  the  money  as  before,  and,  be- 
sides, to  put  his  silver  cup  into  the 
mouth  of  Benjamin's  sack. 

3-6.  So  soon  as  it  was  light.  Heb. 
— T7ie  morning  was  light,  and  the  men 
were  sent  away,  etc.  They  had  left 
the  city  and  were  not  far  off,  and  Jo- 
seph said,  etc.  ^  Wherefore,  etc. — 
Why  have  ye  rewarded  evil  instead  of 
good  ?  Is  not  this  which  my  lord 
drinketh  in  it  ?  and  he,  divining,  will 
divine  in  it — will,  or  can,  certainly 
divihe  in  it.  This  is  said  to  enhance 
the  value  of  the  cup,  as  one  fit  for 
such  incantations  and  auguries  as  the 
Egyptians  were  known  to  practise  by 
cups  or  goblets.  It  is  not  said  that 
Joseph  actually  used  it  for  this  pur- 
pose. And  it  would  also  suggest  to 
them  the  idea  of  his  familiarity  with 
secret  things  and  sacred  mygteriea 


198 


GENESIS. 


[B.  C.  1803. 


7  And  they  said  unto  him,  Wherefore  saith  my  lord  these  words  ? 
God  forbid  that  thy  servants  should  do  according  to  this  thing : 

8  Behold,  *  the  money  which  we  found  in  our  sack's  mouths,  we 
brought  again  unto  thee  out  of  the  land  of  Canaan:  how  then 
should  we  steal  out  of  thy  lord's  house  silver  or  gold  ? 

9  With  whomsoever  of  thy  servants  it  be  found,  ^  both  let  him 
die,  and  we  also  will  be  my  lord's  bond-men. 

10  And  he  said,  Now  also  let  it  be  according  unto  your  words : 
he  with  whom  it  is  found  shall  be  my  servant  5  and  ye  shall  be 
blameless. 

11  Then  they  speedily  took  down  every  man  his  sack  to  the 
ground,  and  opened  every  man  his  sack. 

12  And  he  searched,  arid  began  at  the  eldest,  and  left  at  the 
youngest:  and  the  cup  was  found  in  Benjamin's  sack. 

13  Then  they  "^  rent  their  clothes,  and  laded  every  man  his  ass, 
and  returned  to  the  city. 

a  ch.  43 :  21.    b  ch.  31 :  32.    c  ch.  37 :  29,  34 ;  Num.  14 : 6 ;  2  Sam.  1 :  11. 


(See  vs.  15.)  This  would  deepen 
their  impression  of  supernatural 
agency  at  work  in  all  this  matter  of 
their  arrest  and  judgment,  and  would 
tend  to  quicken  their  consciences  as 
to  their  great  sin  towards  Joseph. 
Jamhlichus  speaks  of  these  incanta- 
tions. Clean  water  was  poured  into 
a  goblet,  and  pieces  of  gold  or  silver 
or  precious  stonfes  were  dropped  into 
the  water,  and  the  observations  were 
then  made  from  the  appearance  of 
the  contents.  Certain  figures,  re- 
flected by  the  rays  of  light  in  pure 
water,  were  taken  as  indications  of 
future  events. 

7-9.  They  protest  their  innocence. 
"  God  forbid;'  etc.  lieb.—Far  he  it 
to  thy  servants  fro7n  doing,  etc.  They 
plead  their  honesty  in  the  former 
case  (returning  the  money  found, 
mysteriously  in  their  sacks)  in  evi- 
dence of  their  innocence  of  this 
charge  of  theft.  A  man  who  is 
known  to  lie  sulTers  the  penalty  by 
being  disbelieved  when  he  speaks  the 
truth.  And  so  a  character  for  vera- 
city will  stand  a  man  in  stead  when 
he  is  accused  of  falsehood.     So,  also, 


in  regard  to  one's  established  honesty 
when  charged  with  theft.  They  are 
so  conscious  of  rectitude  that  they  at 
once  propose  that  the  one  with  whom 
the  cup  shall  be  found  shall  pay  the 
forfeit  by  death,  and  the  rest  should 
go  into  bondage  in  Egypt.  This 
was  a  very  rash  proposal,  as  the  re- 
sult proved. 

10.  The  steward  accepts  this  only 
in  part,  confining  the  punishment  of 
servitude  to  the  one  with  whom  the 
cup  should  be  found — the  rest  to  be 
acquitted. 

11.  Then,  etc.  Heb. — And  they 
hasted  and  took  down.  They  were 
most  eager  for  the  search,  to  prove 
their  innocence. 

1 2.  The  search  was  made  by  the 
steward,  and,  as  he  passed  from  the 
eldest  down,  they  were  doubtless  ex- 
ulting in  their  undoubted  clearance, 
when,  lo !  at  the  very  last,  in  the 
bag  of  the  one  who  could  least  of  all 
have  done  it,  and  whom  they  could 
bear  the  least  of  all  to  be  sacrificed, 
the  cup  is  found  ! 

13.  What  now  shall  they  do  ? 
They   are    horror-sti'uck,   and    give 


B.  C.  1803.J 


CHAPTER  XLIV. 


199 


14  IF  And  Judah  and  his  brethren  came  to  Joseph's  house,  (for 
he  icas  yet  there :)  and  they  ^  fell  before  him  on  the  ground. 

15  And  Joseph  said  unto  them,  What  deed  is  this  that  ye  have 
done  ?  wot  ye  not  that  such  a  man  as  I  can  certainly  divine  ? 

16  And  Judah  said,  What  shall  we  say  unto  my  lord  ?  what 
shall  we  speak  ?  or  how  shall  we  clear  ourselves  ?  God  hath  found 
out  the  iniquity  of  thy  servants  :  behold,  ®  we  are  my  lord's  ser- 
vants, both  we,  and  he  also  with  whom  the  cup  is  found. 

17  And  he  said,  ^  God  forbid  that  I  should  do  so :  hut  the  man 
in  wliose  hand  the  cup  is  found,  he  shall  be  my  servant ;  and  as  for 
you,  get  you  up  in  peace  unto  your  father. 

d  ch.  37 :  7.    e  ver.  9.    f  Prov.  17  :  15. 


vent  to  their  bitter  grief.  But  they 
■will  not  leave  Benjamin  to  his  hap- 
less fate  of  a  slave.  They  will  at 
once  return  to  the  city  (not  far  off), 
and  make  their  defence  and  plea. 

14.  Judah,  who  had  become  surety- 
for  Benjamin  to  his  aged  father, 
heads  the  procession,  and  they  come 
to  the  house  of  Joseph  and  find  him 
still  there.  He  doubtless  expected 
to  hear  from  them  very  soon. 
They  again  bow  before  him.  Again 
his  dream  is  fulfilled.  He  has  the 
destiny  of  the  family  in  his  hands. 
God  has  plainly  invested  hina  with 
superiority,  so  that  they  cannot  evade 
his  power  nor  escape  out  of  Jiis  hands. 
Must  they  not,  all  this  while,  think 
of  Joseph's  dreams,  and  conclude 
that  there  is  some  mysterious  con- 
nection between  them  and  these 
events  V  Perhaps  they  think  that,  as 
they  wickedly  put  him  out  of  the 
way  rather  than  bow  to  him,  God  is 
making  them  bow  to  another — a 
stranger — a  foreign  lord — instead  of 
to  Joseph.  Now  they  are  stung  to 
the  quick. 

15.  Joseph  challenges  them  with 
the  strange  and  ugly-looking  facts. 
%  Wot  ye  not.  Heb. — Do  ye  not 
know  that  a  man  luho  is  as  I,  divining 
will  divine — can  or  could  certainly 
divine  this  ?  This  refers  them  to  the 
supernatural  features  of  the  case,  to 


stir  their  conscience  to  the  depths. 
Joseph  does  not  profess  to  divine. 
He  only  claims  this  prerogative  for 
such  an  one  as  he,  and  refers  to  his 
supernatural  knowledge  as  being 
manifest  in  the  case  such,  as  they 
were  wont  to  attribute  to  diviners. 
Though  they  do  not  yet  recognize 
Joseph,  must  they  not  think  of  his 
dreams  ? 

16,  17.  Judah  does  not  attempt 
any  defence.  Though  he  is  conscious 
of  innocence,  he  does  not  see  how  to 
stand  up  against  the  stubborn  fact — 
the  finding  of  the  cup.  Heb. — 
What  shall  we  say  to  my  lord — how 
shall  ive  speak,  and  how  shall  ice  jus- 
tify ourselves  ?  The  God  (the  Per- 
sonal God)  has  found  out  the  wicked- 
ness of  thy  servants.  Not  that  he 
confesses  this  theft,  but  the  wicked- 
ness of  life,  and  especially  that  griev- 
ous sin  against  Joseph.  (See  ch. 
42  :  21.)  This  is  the  desired  result. 
He  is  smitten  with  the  reproach  of 
their  sin  in  selHng  Joseph.  This 
was  doubtless  the  effect  of  Joseph's 
expedients,  under  Divine  direction, 
to  bring  them  to  this  sense  of  sin  in 
their  treatment  of  him,  before  he 
shall  reveal  himself  as  their  brother. 
Our  Kinsman  Redeemer  does  the 
same.  He  brings  us  to  a  sharp  sense 
of  sin  in  order  to  be  more  welcome 
when  He  reveals  Himself  as  the  Sa- 


20C 


GENESIS. 


[B.  C.  1803. 


18  IT  Then  Judah  came  near  unto  liim^  and  said,  0  my  lord,  let 
thy  servant,  I  pray  tliee,  speak  a  word  in  my  lord's  ears,  and  ^  let 
not  thine  anger  burn  against  thy  servant :  for  thou  art  even  as 
Pharaoh. 

19  My  lord  asked  his  servants,  saying,  Have  ye  a  father,  or  a 
brother  ? 

20  And  we  said  unto  my  lord.  We  have  a  father,  an  old  man, 
and  ^  a  child  of  his  old  age,  a  little  one :  and  his  brother  is  dead, 
and  he  alone  is  left  of  his  mother,  and  his  father  loveth  him. 

21  And  thou  saidst  unto  thy  servants,  ^  Bring  him  down  unto 
me,  that  I  may  set  mine  eyes  u]3on  him. 

22  And  we  said  unto  my  lord.  The  lad  cannot  leave  his  father ; 
for  if  he  should  leave  his  father,  his  father  would  die. 

23  And  thou  saidst  unto  thy  servants,  ^  Except  your  youngest 
brother  come  down  with  you,  ye  shall  see  my  face  no  more. 

24  And  it  came  to  pass,  when  we  came  up  unto  thy  servant  my 
father,  we  told  him  the  words  of  my  lord. 

25  And  ^  our  father  said.  Go  again,  and  buy  us  a  little  food. 

2Q  And  we  said,  We  cannot  go  down  :  if  our  youngest  brother 


g  ch.  18 :  30,  32 ;  Exod.  32  :  22.     h  ch. 
43 :  2.     ' 


3.    i  ch.  42  :  15  :  20.    k  ch.  43  :  3,  5.    1  ch. 


viour  of  sinners.  This  makes  the 
gospel  glad  tidinys  to  such.  Judah 
will  now  give  up  all  claim  to  freedom 
for  all  of  them,  though  none  were  to 
be  held  guilty  but  the  possessor  of 
the  cuj^.    And  so  the  steward  replies. 

17.  Will  the  brothers  now  leave 
Benjamin  to  his  fate,  and  go  home 
with  the  sad  tale  to  Jacob  ? 

18-20.  Judah  now  pleads  as  only  one 
can  plead  whose  whole  soul  is  stirred 
to  an  agony  of  prayer.  Now  Judah 
proves  himself  a  wrestler  like  Jacob. 
"  I  would  give  very  much,"  says  Lu- 
ther^ "  if  I  could  pray  to  our  Lord 
God  as  well  as  Judah  prays  to  Joseph 
here ;  for  it  is  a  perfect  specimen  of 
prayer — the  true  feeling  that  there 
ought  to  be  in  prayer."  He  recites 
the  tender  items  in  the  history,  seiz- 
ing upon  the  points  most  calculated 
to  move  the  stoutest  heart,  and  skil- 
fully weaving  his  plea  so  as  to  make 
it  a  model  of  pathos  and  force.  It 
has  the  eloquence  of  facts — of  facts 


such  as  must  move  any  heart  that  is 
not  past  feeling.  The  alternative  ia 
given  in  the  very  words  of  Jacob — 
that  his  gray  hairs  must  be  brought 
down  with  sorrow  to  the  grave.  ^  A 
word.  He  asks  the  privilege  of 
speaking  a  word. 

"  Say,  what  is  prayer,  when  it  is  prayer 
indeed? 
The   mighty   iitterance    of    a    mighty 
need." 

He  begs  that  the  lord's  anger  may 
not  burn  against  him.  He  is  in  hia 
power  ;  the  evidence  is  against  him  ; 
he  may  be  consigned  to  swift  destruc- 
tion ;  the  facts  are  fatal  to  his  case. 
But  he  will  press  his  suit,  if  possible 
to  get  a  hearing.  He  owns  the  royal 
authority  which  he  addresses, — For 
so  art  thou  as  Pharaoh, — but  he  must 
tell  the  facts,  in  some  faint  hope  of 
prevalence. 

21.  Set  my  eyes  upon  him  to  show 
him  favor.     (Jer.  39  :  12  ;  40  :  4.) 


B.  C.  1803.J  CHAPTER  XLV.  201 

be  with  us,  then  will  we  go  down ;  for  we  may  not  see  the  man's 
face,  except  our  j^oungest  brother  he  with  us. 

27-  And  thy  servant  my  father  said  unto  us,  Ye  know  that  ^  my 
wife  bare  me  two  sons : 

28  And  the  one  went  out  from  me,  and  I  said,  "^  Surely  he  is 
torn  in  j^ieces  ;  and  I  saw  him  not  since : 

29  And  if  ye  ^  take  this  also  from  me,  and  mischief  befall  him, 
ye  shall  bring  down  my  gray  hairs  with  sorrow  to  the  grave. 

30  Now  therefore  when  I  come  to  th}^  servant  my  father,  and 
the  lad  he  not  with  us ;  (seeing  that  ^'  his  life  is  bound  up  in  the 
lad's  life  ;) 

31  It  shall  come  to  pass,  when  he  seeth  that  the  lad  is  not  with 
us,  that  he  will  die  :  and  thy  servants  shall  bring  down  the  gray 
hairs  of  thy  servant  our  father  with  sorrow  to  the  grave. 

32  Eor  thy  servant  became  surety  for  the  lad  unto  my  father,^ 
saying,  "i  If  I  bring  him  not  unto  thee,  then  I  shall  bear  the  blame 
to  my  father  forever. 

33  Now  therefore,  I  pray  thee,  ^  let  thy  servant  abide  instead 
of  the  lad  a  bond-man  to  my  lord ;  and  let  the  lad  go  up  with  his 
brethren. 

34  For  how  shall  I  go  up  to  my  father,  and  the  lad  he  not  with 
me  ?  lest  peradventure  I  see  the  evil  that  shall  come  on  my  father. 

CHAPTER  XLY. 

THEN  Joseph  could  not  refrain  himself  before  all  them  that  stood 
by  him  ;  and  he  cried.  Cause  ever}^  man  to  go  out  from  me:  and 

m  ch.  46 :  19.    u  ch.  37  :  33.    o  ch.  42  :  36,  83.    p  1  Sam.  18  :  1.    q  ch.  43 :  9.  Exod.  32 :  32. 


27.  My  wife.  "Jacob  regards 
Rachel  alone  as  his  actual  wife." 
(Ch  46  :  19.) 

28.  And  I  said.  Heb.— "  And  1 
was  obliged  to  say,  Only  torn  in 
pieces  has  he  become." — Keil  and  De- 
litzscli. 

30,  31.  He  calls  attention  to  the 
bitter,  fatal  consequence  of  going 
home  without  Benjamin.  ^  His  soul 
(of  the  father)  is  bound  up  in  his  (the 
youth's)  soul.  He  loves  him  as  his 
own  soul.  ^  Will  have  sinned,  for- 
ever— will  be  held  forever  guilty. 

33.  Judah  is  even  ready  to  forego 
all  the  charms  of  home,  and  submit  1  for  us." 
to   wear   out    his   life    in   Egyptian ' 


bondage,  rather  than  have  such  a 
calamity  befall  his  father  as  the  loss 
of  Benjamin.  And  he  had  so  plighted 
his  faith  to  his  father,  though  he  was 
the  birthright  son.  It  is  through  this 
Judah  that  our  blessed  Lord  comes ; 
and  this  is  His  proposal — to  bear  the 
curse  that  would  fall  upon  us ;  and, 
though  Himself  the  birthright  Son, 
He  would  endure  the  cross,  despising 
the  shame,  that  we — the  humblest, 
youngest,  or  obscurest  of  us — may  go 
free,  and  that  His  Father's  pleasure 
may  be  fulfilled  in  the  salvation  of 
His  chosen.     "  He  was  made  a  curse 


202 


GENESIS. 


[B.  C.  1803. 


tliere  stood  no  man  witli  him,  while  Joseph  made  himself  known 
unto  his  brethren. 

2  And  he  wept  aloud ;  and  the  Egyptians  and   tjie    house  of 
Pharaoh  heard. 


CHAPTER  XLV. 

§  68.  Joseph  discovers  Himself 
TO  HIS  Brethren.  Sends  for 
Jacob. 

"  Now  at  length  all  the  love,  which 
during  twenty-two  long  years  had 
been  pert  up  in  Joseph's  breast, 
bursts  forth  with  irrepressible  might." 
— De  Sola.  Joseph  can  no  longer 
conceal  his  feelings  as  a  brother.  No 
official  garb  can  cover  any  longer  the 
brother's  heart.  Judah's  appeal  was 
overwhelming.  And  now  the  great 
object  of  Joseph  was  gained,  under 
God,  in  bringing  the  recreant  broth- 
ers to  the  sharpest  sense  of  their  mis- 
deeds, so  as  the  better  to  prepare 
them  for  the  glad  and  gracious  dis- 
covery of  himself  as  their  savior. 
Such  trials  and  vexations  are  in 
God's  plan  of  discipline  for  bringing 
sinners  to  salvation.  And  this  "his- 
tory, in  which  Joseph  acts  as  the 
type  of  our  New  Testament  Joseph, 
only  shows  us  how  God  pleases  often 
by  a  series  of  delays  and  disappoint- 
ments to  prepare  us  for  the  revela- 
tion and  appreciation  of  His  grace. 
It  was  so  with  the  sisters  at  Bethany. 
It  is  so  with  us  all.  "  Be  sober  and 
hope  to  the  end  for  the  grace  that  is 
to  be  brought  unto  you  at  the  revela- 
tion of  Jesus  Christ,  whom  having 
not  seen  we  love."  Our  Elder 
Brother  aims,  in  the  midst  of  all  our 
severest  trials,  to  reveal  Himself — 
walking  on  the  wave  at  the  fourth 
watch,  standing  on  the  shore  when 
we  have  caught  nothing.  Blessed  is 
he  who  can  first  cry  out,  like  the 
beloved  disciple,  It  is  the  Lord. 
(John    21   :  7).       Joseph    did    not 


contemplate  severity.  He  would 
only  be  satisfied  by  all  the  tests,  that 
the  brothers  were  in  a  state  of  mind 
to  be  trusted  with  his  favor. 

1.  Joseph's  brotherly  heart  was 
now  so  stirred  to  the  depths  that  he 
could  not  contain  himself  He  was 
in  danger  of  giving  way  to  his  feel- 
ings in  the  presence  of  the  Egyptian 
attendants.  But  there  are  feelings 
that  "  the  stranger  intermeddleth  not 
with."  To  have  allowed  those  out- 
siders to  remain  would  have  been  to 
expose  the  whole  history  to  the  need- 
less damage  and  shame  of  the  broth- 
ers. He  therefore  commanded  ac- 
cordingly. %  Cause  every  man — that 
is,  except  the  brothers — and  there 
stood  no  man  loilh  him.  He  was  left 
alone  Avith  them,  for  the  trying,  ex- 
citing disclosure  of  this  deep  secret 
of  his  heart.  Must  they  not  have 
had  their  misgivings  ?  Was  there 
nothing  at  ail  in  feature,  voice,  or 
manner  to  give  any  hint  of  Jo- 
seph ? 

2.  He  wept  aloud.    Heb. — He  gave 
{lifted  up)  his  voice  in  weeping.  How 
his  tender,  fond,  fraternal  heart  now 
shows  itself  in  tears  to  be  the  heart 
of  Joseph.     Before  he  could  give  ut- 
terance amidst  his  choking  emotions, 
must  they  not  have  seen  the  long-       i 
lost   brother  in   the  swimming  eyes      I 
and  piercing  tones  of  love  '?     It  was      * 
the  wicked  brothers  who  should  have 
filled   the   house  with   outcries    and 
bitter  groans  of  repentance.     But  it 

is  Joseph  who  weeps  in  the  presence 
of  the  transgressors.  How  our  New 
Testament  Joseph  weeps  at  the  grave 
of  Lazarus  to  think  of  all  the  rava- 
ges  wliich  sin  has  made  ! 

"  He  wept  that  we  might  weep 
Each  sin  demands  a  tear." 


B.  C.  1803.] 


CHAPTER  XLV. 


203 


3  And  Joseph  said  unto  his  brethren  :  **  I  atn  Joseph ;  doth  my 
father  yet  live  ?  And  his  brethren  could  not  answer  him ;  for  they 
were  troubled  at  his  presence. 

4  And  Joseph  said  unto  his  brethren,  Come  near  to  me,  I  pray 
you :  and  they  came  near :  and  he  said,  I  mil  Joseph  your  brother, 
^  whom  ye  sold  into  Egypt. 

a  Acts  7  :  13.    b  ch.  37  :  28. 


Not  your  tears,  sinner,  but  the  tears 
and  agonies  of  Jesus  must  avail  for 
salvation.  No  wonder  that  Joseph 
wept  at  the  thought  of  home,  of  the 
dear  old  father  in  his  sore  distress, 
of  these  wayward  brothers  in  their 
tribulation,  and  of  all  the  exciting 
discoveries  that  he  had  in  his  heart 
to  make  to  them  for  the  salvation  of 
the  household.  ^  The  Efjijptians 
and  the  house  of  Pharaoh — the  royal 
family — heard.  The  attendants  just 
put  out  from  his  presence  would  nat- 
urally have  heard,  and  the  report 
would  go  to  the  Egyptian  court  from 
these  officials. 

3.  He  must  now  speak  out  in 
plainest  terms.  Thi?  is  the  great  se- 
cret. /  (am)  Joseph.  How  this 
brief  sentence  goes  to  their  heart, 
explains  the  mystery,  fills  them  with 
awe  and  self-reproach,  yet  invites 
their  confidence.  How  we  are  re- 
minded of  Saul  of  Tarsus,  when  our 
New  Testament  Joseph  reveals  Him- 
self to  him.  "  Who  art  thou,  Lord  ? 
I  AM  Jesus  whom  thou  persecutest." 
What  shall  Joseph  now  say  ?  Shall 
he  remind  them  of  the  pit  and  the 
sale  into  slavery,  to  confound  them 
utterly  ?  No !  He  asks  only  "  Doth 
my  father  yet  live  f  "  This  is  to  con- 
fess them  as  his  brethren,  by  ac- 
knowledging their  common  father. 
So  Jesus  is  not  ashamed  to  call  us 
brethren.  (Heb.  2:11.)  Only  as  a 
next  step  will  Joseph  refer  to  their 
wrong-doing,  and  then  the  rather  to 
bid  them  not  h^  grieved  nor  angi-y 
with  themselvos  so  as  to  keep  them 
aloof  from  '.tifli  with  feai'.     He  had 


heard  them  speak  of  his  father  as 
alive.  But  the  fondness  of  his  filial 
nature  breaks  forth  in  this  tender  in- 
quiry after  his  father.  And  thus  he 
discovers  himself  as  yet  their  brother, 
notwithstanding  all  their  alienation 
and  all  that  had  occurred.  ^  Trouh' 
led.  Confounded  before  him.  The 
sense  of  sin  drives  us  away  from  God. 
Adam  hides  in  the  thickets  of  Para- 
dise. Only  the  revelation  of  Divine 
love  to  sinners  can  bring  us  to  confi- 
dence and  comfort.  Accordingly 
this  is  the  gospel  plan. 

4.  Come  near  to  me.  How  inex- 
pressibly tender  and  loving.  How 
disposed  to  forget  and  bury  their  sin. 
He  invites  them  to  his  free  favor. 
So  our  Joseph  in  the  gospel  bids  U3 
come  to  Him.  This  is  the  gospel 
message,  Come  unto  me.  Already 
they  are  assured  that  this  is  a  gra- 
cious invitation.  This  is  the  entreaty 
of  love.  He  will  have  them  ap- 
proach more  closely  and  come  boldly 
that  he  may  more  fully  reveal  him- 
self, and  open  his  heart  to  them. 
They  felt  the  power  of  this  gracious 
word  and  they  came  near.  ^  And 
he  said,  only  what  would  more  fully 
reassure  them,  /  am  Joseph  your 
brother.  Before  it  was  only,  "laro 
Joseph,"  now  he  adds,  your  brother. 
He  recognizes  the  relation  as  un- 
broken by  all  their  harsh  dealing. 
We  are  yet  sons,  though  prodigal 
sons.  So  our  Joseph  is  "  not  ashamed 
to  call  us  brethren."  "  He  that  doeth 
the  will  of  God,  the  same  is  my  broth- 
er, and  sister,  and  mother."  Yet  he 
will  refer  to  their  sin, — whom  ye  sold 


204 


GENESIS. 


[B.  C.  1803. 


5.  !N"ow  therefore  *^  be  not  grieved,  nor  angry  witli  yourselves, 
that  ye  sold  me  hither :  *^  for  God  did  send  me  before  you  to  pre- 
serve life. 

6  For  these  two  years  hath  the  famine  been  in  the  land :  and 
yet  there  are  five  years,  in  the  which  there  shall  neither  he  earing 
nor  harvest. 

7  And  God  sent  me  before  you,  to  preserve  you  a  posterity  in 
the  earth,  and  to  save  your  lives  by  a  great  deliverance. 

3  Isa.  40 :  2  ;  2  Cor.  2:7.    d  ch.  50 :  20 ;  Ps.  105 ;  16, 17  ;  2  Sam.  16 :  10, 11 ;  Acts  4  :  24. 


into  Egypt.  So  said  our  Joseph  to 
Saul,  1  am  Jesus  whom  thou  persecut- 
est.  But  this  is  all  a  revelation  of 
gospel  grace.  It  is  hard  for  thee 
(He  does  not  say,  It  is  hard  for  me) 
to  kick  against  the  pricks.  So  here. 
^  Now  therefore  be  not  grieved  nor 
angry  luith  yourselves^  etc.  Lit. — 
Let  it  not  hum  in  your  eyes.  Now 
he  will  point  them  to  the  grand 
scheme  of  redemption.  He  will  lead 
them  away  from  themselves,  and  from 
self-reproaches,  and  from  despair,  to 
view  the  gracious  ways  of  God  in  the 
salvation  of  His  people.  Let  not 
your  feelings  terminate  in  self-con- 
demnation for  your  sins,  though  grief 
and  self-abhorrence  are  appropriate 
enough.  But  look  beyond  all  this  at 
the  gracious  plan  of  God.  His  prov- 
idence is  redemptive.  His  redemp- 
tion is  providential,  God's  hand  was 
in  this  matter;  and  with  a  saving 
purpose  to  preserve  life.  He  sent 
him  before  them.  So  sang  the  Psalm- 
ist :  "  He  sent  a  man  before  them, 
even  Joseph,  who  was  sold  for  a 
servant."  (Ps.  105:  17.)  And  the 
psalm  recites  the  items  of  Joseph's 
history  in  the  language  of  devout 
praise  to  God.  So  of  our  New  Tes- 
tament Joseph  the  apostle  says, 
"  Whom  being  delivered  by  the  de- 
terminate counsel  and  foreknowledge 
of  God  ye  have  taken  and  by 
wicked  hands  have  crucified  and 
slain."  This  only  shows  God's  abso- 
lute   control   of   all  creatures    and 


events,  but  it  in  no  wise  excuses  the 
conduct  of  the  wicked  that  God  can 
and  does  overrule  it  to  accomj)Hsh 
His  own  holy  purposes,  for  the  cove- 
nant household. 

6.  For  these  two  years.  Murphy 
notices  hence  that  the  sons  of  Jacob 
obtained  a  supply  on  the  first  occa- 
sion sufficient  for  a  year.  Five  years 
out  of  the  seven  remained,  and  these 
were  to  be  years  of  severest  famine, 
in  ichich  there  would  be  neither  ear- 
ing nor  harvest.  To  ear  in  the  An- 
glo Saxon  means  to  plough — from 
the  word  "  erian."  It  is  so  used, 
Exod.  34  :  12  ;  Deut.  21 :  4.  There 
would  be  no  tillage  because  no  crop, 
and  hence  no  inducement  to  till  the 
soil.  If  the  famine  was  occasioned 
by  a  failure  of  the  Nile  to  overflow 
on  account  of  excessive  drought,  then 
the  land  would  be  in  no  condition  to 
plant.     (Ch.  41  :  57.) 

7.  He  repeats  here  the  reference 
to  God's  agency  for  good  to  them,  in 
all  the  history.  It  was  to  preserve 
you  a  posterity  in  the  earth — "  to  estab- 
lish you  a  remnant  upon  the  earth. 
(Compare  2  Sam.  14  :  7) — to  secure 
to  you  the  preservation  of  the  tribe 
and  of  posterity  during  this  famine," 
and  to  preserve  your  lives  by  a  great 
deliverance,  or  "  to  a  great  deliver- 
ance— to  a  great  nation  delivered 
from  destruction." — Keil.  (Ch.  50  : 
20.)  Thus  Joseph  predicts  the  grand 
and  gracious  results. 


B  C.  1803.] 


CHAPTER  XLV. 


205 


8  So  now  it  icas  not  you  that  sent  me  hither,  but  God :  and  he 
hath  made  me  ""  a  father  to  Pharaoh,  and  lord  of  all  his  house,  and 
a  ruler  throughout  all  the  land  of  Egypt. 

9  Haste  yq,  and  go  up  to  my  father,  and  say  unto  him,  Thus 
saith  thy  son  Joseph,  God  hath  made  me  lord  of  all  Eg^^^t ;  come 
down  unto  me,  tarry  not : 

10  And  ^thou  shalt  dwell  in  the  land  of  Goshen,  and  thou  shalt 
be  near  unto  me,  thou,  and  thy  children,  and  thy  children's  chil- 
dren, and  thy  flocks,  and  thine  herds,  and  all  that  thou  hast : 

11  And  there  will  I  nourish  thee,  (for  yet  there  are  five  years 

ech.41:  43;  Judg.  17 :  10;  Job  29:  16.    fch,  47:  1. 


8.  So  now.  Again  he  insists  that 
it  was  God  (even  more  than  they) 
who  was  concerned  in  sending  him 
to  Egypt.  Heh.—Ha-Elohim.  The 
personal  God — author  and  dispenser 
of  all  events.  ''  God  executes  His 
decrees  in  the  works  of  creation  and 
Providence."  ^  A  father  to  Pha- 
raoh— Governor. — Kalisch.  Second 
author  of  hfe  to  him. — Murphy.  Most 
confidential  counsellor  and  friend. — 
Keil.  So  Haman  is  styled  a  second 
father  to  Artaxerxes.  (Esther  13  : 
6.  See  Greek.)  ^Lord,  etc.  (Comp. 
ch.  41 :  40,  41.)  God's  hand  was  in 
his  transfer  to  Egypt,  as  part  of  a 
plan  for  his  elevation  over  all  the 
land,  overruling  the  wicked  devices 
of  his  brethren  to  fulfil  His  purpose 
as  predicted  in  the  dreams. 

9.  Joseph  wUl  now  send  them  back 
to  their  father  vrith  such  exciting 
news,  and  such  inviting  message. 
He  will  have  them  hasten.  His  fil- 
ial heart  longs  to  have  his  father 
there  where  he  can  cheer  and  com- 
fort ajid  support  his  declining  years, 
and  bind  up  this  grievous  wound,  be- 
fore his  death.  He  will  put  forward 
in  the  front  of  the  whole  matter,  not 
the  wicked  brothers,  but  God  as  He 
who  hath  elevated  to  such  place  and 
power  the  old  man's  son  and  their 
brother,  the  long-lost  Joseph.  What 
an  astounding  result  cf  their  mission ! 


i  Better  than  abundance  of  corn  is  it, 
i  to  be  assured  that  the  lord  of  the 
I  granaries  is  his  own  Joseph.  How 
blessed  to  know  from  the  gospel  that 
the  dispenser  of  universal  providence 
and  the  proprietor  of  the  universe  is 
our  God,  forever  and  ever, — that  our 
elder  brother  is  exalted  at  the  right 
hand  of  the  Majesty  on  high.  And 
then  the  message,  come  down  unto 
me — tarry  not.  (So  John  14.)  Faith 
in  the  Father  and  the  Son  is  the  cure 
for  heart-trouble.  "  I  will  surely 
come  again  to  take  you  to  myself 
that  where  I  am  there  ye  may  be 
also." 

10.  He  already  has  a  place  pre- 
pared for  the  covenant  household. 
"  Thou  shalt  dwell  in  the  land  of  Go- 
shen." This  was  the  most  fertile  part 
of  the  land,  best  suited  for  shepherds, 
east  of  the  Nile,  and  not  far  from 
the  capital  of  the  Pharaohs, — easily 
reached  by  carriai[2;e.  It  was  not  ex- 
clusively occupied  by  the  Hebrews, 
for,  in  the  time  of  the  Exodus,  the 
dwellings  of  the  Hebrews  were 
marked"  to  distinguish  them  from 
those  of  the  Egyptians,  against  the 
destroying  angel.  (Exod.  12:  23.) 
The  covenant  household  is  now  to  be 
transferred  to  Egypt,  for  their  de- 
velopment from  a  family  to  a  nation. 
(Ch.  47:11.) 

11.  /  will  nourish  thee.     This  ia 


206 


GENESIS. 


[B.  C.  1803 


of  famiae ;)  lest  tliou,  and  thine  houseliold,  and  all  that  thou  hast 
come  to  poverty. 

12  And  hehold,  your  eyes  see,  and  the  eyes  of  my  brother  Ben- 
jamin, that  it  is  ^  my  mouth  that  speaketh  unto  you. 

13  And  ye  shall  tell  my  father  of  all  my  glory  in  Egypt,  and 
of  all  that  ye  have  seen :  and  ye  shall  haste,  and  ^  bring  dowr. 
my  father  hither. 

14  And  he  fell  ujjon  his  brother  Benjamin's  neck,  and  wept; 
and  Benjamin  wept  upon  his  neck. 

15  Moreover,  he  kissed  all  his  brethren,  and  wept  upon  them 
and  after  that  his  brethren  talked  with  him. 

g  ch.  42  :  23.    h  Acts  7  :  14. 


Joseph's  pledge  for  all  the  years  of 
famine — his  guarantee  to  supply  liim 
with  food  and  maintain  him  and  his 
house  during  all  the  severities  of  the 
coming  five  years,  lest  thou  and  thj 
household  and  all  that  thou  hast  come 
to  poverty.  Joseph  speaks  as  one 
having  authority.  He  who  has  such 
power  to  forgive  has  also  such  power 
to  give.  "  Whether  is  easier  to  say  ?  " 
(Mark  2:9.)  ^  Come  to  poverty. 
Heb. — Be  stripped,  of  all  things  and 
possessed  by  another.  Joseph  kept 
his  word  to  the  letter.     (Ch.  4  7:  12.) 

12.  He  appeals  to  their  natural 
senses  in  proof  of  his  identity.  You 
see,,  he  says,  that  it  is  I.  The  eyes  of 
my  brother  Benjamin  must  recognize 
me,  that  it  is  my  mouth  that  speaketh 
unto  you.  Onk. — That  I  speak  to 
you  in  your  own  language,  tie  spoke 
now  without  an  interpreter  in  his 
native  tongue,  and  they  must  have 
known  now  that  it  was  he  indeed, 
strange,  incredible  as  it  might  seem. 
So  our  Joseph  reveals  Himself  that 
we  may  not  fail  to  recognize  Him. 
It  is  I,  be  not  afraid.  (1.)  Fihal 
piety  is  beautiful.  (2.)  It  is  a  shame 
to  a  son  when  he  becomes  exalted  to 
despise  and  neglect  his  poor  parents. 

13.  He  bids  them  bear  to  his  father 
a  full  report  of  all  that  they  had 
seen  with  their  own  eyes  of  his  glory 


in  Egypt,  of  his  power  and  preroga- 
tive in  the  land  of  plenty.  And  he 
will  have  them  hasten  and  bring  down 
his  father  thither.  So  our  Joseph 
prays,  "  Father,  I  will  that  they  also 
whom  thou  hast  given  me  be  with 
me  where  I  am,  that  they  may  be- 
hold my  glory."  His  glory  and  hap- 
piness will  be  doubled  to  him  by 
having  his  father  share  the  benefits. 

14.  Now  he  could  no  longer  keep 
off  the  neck  of  his  dear  brother  Ben- 
jamin, the  pet,  and  pride,  and  joy  of 
his  bereaved  father.  After  the  Ori- 
ental manner  he  expressed  his  emo- 
tion by  falling  on  his  neck  and  kiss- 
ing him.  (Ch.  50:  1.)  This  emotion 
and  affection  was  responded  to  by 
Benjamin  in  like  manner.  The  de- 
votion was  mutual. 

15.  In  the  spirit  of  a  fond  brother, 
and  not  of  an  offended  judge,  he 
kisses  all  of  them'  as  well  as  Benja- 
min, and  thus  assures  them  of  for- 
giveness more  expressly  than  any  la- 
bored language  could  have  done. 
The  effect  was  manifestly  as  he  de- 
sired. They  were  emboldened  to 
speak  to  him  after  this.  After  he 
had  thus  assured  them  thrice  of  God's 
gracious  hand  in  the  matter  of  his 
elevation  to  power  in  Egypt,  and  af- 
ter he  had  certified  them  of  a  broth- 
er's  love    notwithstanding   all   their 


B.  C.  1803.J 


CHAPTER   XLY. 


207 


16  IF  And  the  fame  thereof  was  heard  in  Pharaoh's  house,  say- 
ing, Joseph's  brethren  are  come :  and  it  pleased  Pharaoh  well,  and 
his  servants. 

17  And  Pharaoh  said  unto  Joseph,  Say  unto  thy  brethren,  This 
do  ye ;  lade  your  beasts,  and  go,  get  you  unto  the  land  of  Canaan ; 

18  And  take  your  father,  and  your  households,  and  come  unto 
me  :  and  I  will  give  yon  the  good  of  the  land  of  Egypt,  and  ye 
shall  eat  '  the  fat  of  the  land. 

19  Now  thou  art  commanded,  this  do  ye ;  take  you  wagons  out 
of  the  land  of  Egypt  for  j^our  little  ones,  and  for  your  wives,  and 
bring  your  father,  and  come. 

20  Also  regard  not  your  stuff:  for  the  good  of  all  the  land  of 
Egypt  is  yours. 

i  ch.  27  :  28 ;  Numb.  18 :  12,  29. 


wickedness,  they  ventured  then  to 
talk  with  him.  After  all  our  Joseph's 
assurances  by  word  and  deed  in  the 
gospel,  by  His  loving  life,  and  His 
living  love,  we  may  come  boldly  to 
the  throne,  seeing  it  is  the  throne  of 
grace.  Our  Elder  Brother,  our 
Kinsman  Redeemer  is  such  an  one 
as  we  need.  Our  Joseph  will  have 
us  emboldened  to  talk  with  Him  in 
prayer  and  communion. 

16,  17.  The  fame  or  report  of  their 
arrival  was  soon  heard  in  the  palace 
of  Pharaoh,  and  the  king  and  his 
servants  were  well  pleased  that  Jo- 
seph's brethren  had  come.  Joseph 
was  so  highly  respected  and  honored, 
that  what  pleased  him  so  much  would 
please  the  royal  court.  Though  Jo- 
seph had  already  given  them  com- 
mandment to  go  and  bring  their  fa- 
ther and  all  the  household  to  settle 
in  Egypt  (vs.  9,  11),  it  was  proba- 
bly not  without  Pharaoh's  knowledge 
and  consent.  And  now  the  king- 
most  formally  extends  to  them, 
through  Joseph,  the  invitation  in 
most  large  and  liberal  terms.  Jo- 
seph had  spoken  only  of  the  five 
years  of  famine,  as  if  he  contempla- 
ted their  temporary  sojourn  there. 
But  Pharaoh  seemingly  invites  them 
to  a  permanent  settlement — promises 


to  them  the  best  produce  of  the  land. 
(See  vs.  20,  23  ;  ch.  24  :  10.)  The 
fat  of  the  land  is  the  choicest  prod- 
uct of  the  land. 

19.  Tliou  art  commanded.  This 
royal  command  to  Joseph  was  requi- 
site, since  it  was  strictly  forbidden 
that  wagons  should  be  taken  out  of 
Egypt.  (See  vs.  21.)  Wilkinson 
says  that  "  wagons  were  commonly 
used  in  Egypt  for  travelling,  and 
Strabo  performed  the  journey  from 
Syene  to  the  spot  where  he  crossed 
the  river  to  visit  Philoe  in  one  of 
these  carriages."  Vehicles  are  de- 
scribed on  the  monuments  as  two- 
Avheeled — chariot-shaped.  At  this 
day  a  few  carriages  are  to  be  seen  in 
Alexandria,  even  an  omnibus  meets 
you  at  the  wharf.  And  in  Cairo  a 
European  carriage,  four-wheeled 
with  two  horses,  may  be  occasionally 
seen  driven  through  the  street,  pre- 
ceded by  an  usher  who  cracks  a 
huge  whip  and  cries  out  to  the  people 
to  clear  the  narrow  street,  lest  the}^ 
be  run  over.  AVe  took  such  a  car- 
riage from  our  hotel  in  Cairo  to  go 
to  "Heliopolis.  But  the  deep  sand 
so  clogged  the  vehicle,  that  we 
found  it  expedient  to  unharness  the 
horses  and  take  to  their  backs. 

20.  Regard  not  your  stuff.      Heb. 


208 


GENESIS. 


[B.  C.  1803. 


21  And  tlie  cliildren  of  Israel  did  so :  and  Joseph  gave  tliem 
wagons,  according  to  the  commandment  of  Pharaoh,  and  gave 
them  provision  for  the  waj'. 

22  To  all  of  them  he  gave  each  man  changes  of  raiment :  but  to 
Benjamin  he  gave  three  humhed.  jyiaoes  of  silver,  and  ^  five  changes 
of  raiment. 

23  And  to  his  father  he  sent  after  this  inanner  ;  ten  asses  laden 
with  the  good  things  of  Egypt,  and  ten  she-asses  laden  with  corn 
and  bread  and  meat  for  his  father  by  the  way. 

24  So  he  sent  his  brethren  away,  and  they  departed:  and  he 
said  unto  them.  See  that  ye  fall  not  out  by  the  way. 

k  ch.  43:  34. 


--Let  not  your  eye  care  for — look 
vc'ilh  mourninc)  at — your  goods — your 
furniture  and  household  goods.  The 
khig  was  rich  enough  to  ailbrd  them 
ample  outfit  in  their  new  settlement 
in  Egypt.  Our  Joseph  is  rich,  and 
why  need  we  care  for  these  articles 
of  our  mere  temporary  habitation  V 
•  For  we  know  that  if  our  earthly 
house  of  this  tabernacle  v/ere  dis- 
solved, we  have  a  building  of  God." 
"  All  things  are  yours — the  world, 
life,  death — things  present,  things  to 
rome."  "This  free  and  honorable 
invitation  of  Pharaoh  is  related  cir- 
cumstantially because  it  involved  the 
riLjlit  of  Israel  to  leave  Egypt  again 
v/ithout  hindrance." 

21.  It  was  done  according  to  the 
royal  direction  and  Joseph's  plan. 
And  Joseph  gave  the  brothers  wag- 
ons according  to — at  the  moul/i  of — 
Pharaoh,  and  gave  them  provision 
for  the  way.  ^Vheelcd  vehicles  are 
scarcely  seen  in  Palestine. 

22.  To  show  his  liberality  towards 
them,  as  well  as  most  favorably  to 
impress  his  aged  father  and  concil- 
iate him  to  return  with  them,  he 
gave  them,  according  to  Oriental 
(rustom,  changes  of  raiment,  fine  hol- 
iday dresses,  to  change  for  a  special 
oc(  asion.  But  to  Benjamin  three 
hundred  pieces  (shekels)  of  silver  and 
five  changes   of  raiment.     (Ch.  41  : 


34.)  Oriental  dresses,  as  they  con- 
tinue in  fashion,  are  of  permanent 
value,  and  constitute  a  large  portion 
of  the  wealth  of  families.  Joseph 
would  show  his  special  fondness  for 
his  own  brother,  and  this  would  no 
longer  excite  the  jealousy  of  the  rest, 
while  it  would  touch  the  heart  of  the 
doting  father.  Parents  are  often 
best  won  by  especial  attentions  to 
their  children. 

23.  To  his  father.  Joseph  sent 
the  most  substantial  gifts — loads  of 
the  best  produce  of  Egypt,  and  loads 
of  food  for  the  aged  father  by  the 
ivay,  that  his  journey  to  Egypt  might 
be  richly  provided  for  in  every  way. 

24.  Joseph  had  one  injunction  for 
his  brethren  on  their  journey.  See 
that  ye  fall  not  out  by  the  way.  Gr. 
— Do  not  get  angry  by  the  way.  Cal- 
vin suggests  that  this  was  to  guard 
them  against  charging  each  other 
with  the  blame  of  Joseph's  exile,  and 
thus,  by  mutual  criminations,  becom- 
ing involved  in  disputes  and  quarrels 
about  Joseph.  So  excited  as  they 
would  be,  and  so  left  to  themselves 
to  dwell  upon  the  strange,  amazing 
facts  of  Joseph's  history,  it  was  most 
natural  to  fear  this  result.  Brothers 
of  our  Joseph  should  love  one  an- 
other, and  not  indulge  in  mutual 
censures  and  reproofs,  to  rend  the 
household   of  faith,  but  comfort  one 


B.  C.  1803.] 


CHAPTER   XLV. 


209 


25  IT  And  they  went  up  out  of  Egj-pt,  and  came  into  the  land 
of  Canaan  unto  Jacob  their  father, 

26  And  tokl  him,  saying,  Joseph  is  yet  alive,  and  he  is  governoi 
over  all  the  land  of  Egypt.  ^  And  Jacob's  heart  fainted,  for  he 
believed  them  not. 

27  And  they  told  him  all  the  words  of  Joseph,  which  he  had 
gaid  unto  them :  and  when  he  saw  the  wagons  which  Joseph  had 
sent  to  carry  him,  the  spirit  of  Jacob  their  fother  re-^dved : 

28  And  Israel  said.  It  is  enough :  Joseph  my  son  is  yet  alive : 
I  will  go  and  see  him  before  I  die. 


1  Job  29 :  24 ;  Ps.  126 :  1 ;  Luke  21 :  11, 11. 


another  with  these  gospel  words  of 
pardon,  peace,  and  salvation.  Ka- 
li^ch  reads,  "  Do  not  he  afraid  on  the 
way"  "  The  word  admits  of  this 
meaning.  The  brothers  had  indeed 
to  convey  to  their  father  a  most  joy- 
ous and  happy  message ;  but,  in  do- 
ing this,  they  were  obliged  at  once  to 
confess  to  hira  the  detestable  crime 
committed  by  them  against  Joseph. 
How  could  they  fece  his  look  of  min- 
gled reproach  and  horror  ?  "  Be- 
sides, the  shameful  deception  prac- 
tised upon  their  father  during  these 
long  years  must  now  be  confessed  to 
him  with  dee])est  shame  and  disgrace. 
25,  26.  They  left  Egypt,  accord- 
ingly, and  came  into  Canaan,  with 
all  their  imposing  equipage.  And 
what  a  message  have  they  for  the 
anxious  and  depressed  father !  In 
few  words  they  tell  the  grand  story 
— a  living,  loving  Joseph,  lord  of  ail 
Egypt  !  This  is  better  than  the 
largest  stores  of  corn  for  the  lamine. 
The  proprietor  of  the  land  of  plenty 
is  the  long-lost  son  1 

"  If   thou   hast  wherewithal  to  spice   a 
draught 
When  griefs  prevail, 
And  for  the  future  time  art  heir 
To  th'  Isle  of  Spices — is't  not  fair  ?  " 

Joseph  is  still  living — yea  (emphatic) 
he  is  ruler  in  all  the  land  of  Egypt. 
And  JacoVs  heart  fab. ted  (stopped,) 


for  he  'believed  them  not.  The  news 
was  only  too  good  to  be  credited. 
How  could  he  believe  such  astound- 
ing good  tidings,  without  most  special 
evidence  ? 

27.  He  hstened  to  all  the  words  of 
Joseph,  and  the  doubting  heart  was 
incredulous.  So  we  hesitate  to  be- 
lieve the  gospel.  The  good  news 
seems  too  good  for  sinners.  We 
think  there  must  be  some  mistake- 
some  work  to  be  done  by  ug — not 
everything  for  nothing  !  Free  favor, 
free  grace !  It  seems  too  much. 
^  When  he  saw  the  icagons  ivhich 
Joseph  had  sent  to  carry  him.,  the 
.spirit  of  Jacob  their  father  re  rived. 
When  we  see  the  history  of  redemp- 
tion, the  progress  of  Christianity,  the 
means  of  grace,  our  confidence  in 
God's  gracious  intent  is  strengthened. 
When  the  Christian  at  last  sees  the 
provision  made  for  his  departure,  the 
Intercessor  gone  before,  the  mansion 
prepared,  the  escort  of  angels,  the 
welcome  home,  he  receives  dying 
grace,  and  often  is  most  cheered  and 
comforted  in  death.  The  spirit  of 
Jacob  reciced. 

28.  And  hrael  said.  '■'■Jacob" 
now  becomes  "  Israel."  His  faith 
triumphs.  His  grief  of  twenty-two 
years  is  ended.  It  is  enough  1  The 
assurance  of  a  Living  Lord  and  Sa- 
viour is  soul-satisf^-ing.  We  want  to 
go  and  see  Him.     Phil.  1  :  23, 


210 


GENESIS. 


[B.  C.  1808. 


CHAPTER  XL VI. 

AND  Israel  took  his  journey  with  all  that  he  had,  and  came  to 
"  Beersheba,  and  offered  sacrifices  ^  unto  the  God  of  his  father 
Isaac. 

2  And  God  spake  unto  Israel  <^  in  the  visions  of  the  night,  and 
said,  Jacob,  Jacob  !  and  he  said,  Here  am  I. 

3  And  he  said,  I  am  God,  ^  the  God  of  thy  father :  fear  not  to 
go  down  into  Egypt ;  for  I  will  there  ^  make  of  thee  a  great  nation : 


a  ch.  21 :  31,  33,  and  28  :  10.     b  ch.  26 :  24,  25,  and  28  :  13,  and  31 :  42.     c  ch.  15  :  1 ;  Job 
33:  14,15.    d  ch.  28:  13.    e  ch.  12:  2;  Deut  26:  5. 


CHAPTER  XL VI. 

§  69.  God  appears  to  Jacob. 
The  Migration  of  Jacob's 
House. 

"  The  second  dream  of  Joseph  is 
now  to  receive  its  fulfilment.  His 
father  is  to  bow  down  before  him. 
His  mother  Is  dead.  The  figure  by 
which  the  dream  shadows  forth  the 
reality  is  fulfilled  when  the  spirit  of 
it  receives  its  accomplishment." — 
Murphy.  Israel  was  now  passing 
from  the  condition  of  a  family  in 
Canaan  to  become  a  nation  in  Egypt, 
and  so  to  return  to  the  promised 
land.  This  was  the  second  stage  of 
the  covenant  history,  and  the  sec- 
ond stage  of  necessary  development 
from  the  chosen  family  to  become  a 
covenant  nation,  first  for  training  in 
Canaan,  and  thenceforth  never  to 
be  lost  sight  of,  in  all  the  future  his- 
tory of  the  world.  "  Israel  was 
God's  illuminated  clock  set  in  the 
dark  steeple  of  time." 

1.  Jacob  now  journeyed  ivitJi  all 
that  he  had  to  take  up  a  new  abode, 
further  fulfilling  the  Divine  plan 
and  prediction  (ch.  15:  13,)  in  a 
land  of  strangers,  as  a  second  stage 
in  the  accomplishment  of  the  four 
hundred  years  of  oppression.  The 
church  now  enters  in*o  the  domain 


of  heathendom  to  give  and  take,  un- 
til the  church  shall  appropriate  to  it- 
self all  the  world's  resources,  and  fill 
the  whole  earth.  Jacob,  on  his  part, 
recognizes  God's  covenant  leading, 
and  as  he  came  to  Beersheba,  the  fron- 
tier town,  where  Abraham  and  Isaac 
had  acknowledged  God  (ch.  21  :  33; 
26  :  24,  25),  he  offered  sacrifices  to 
the  God  of  his  father  Isaac.  Thus 
he,  on  his  part,  attested  the  cove- 
nant which  God  had  made  with  his 
fathers.  How  blessed,  amidst  all 
the  changes  of  the  household,  to 
have  a  family  covenant  with  its  sa- 
cred seak. 

2.  It  was  a  crisis  in  the  patriarchal 
history,  at  which  we  might  expect 
God  to  appear  to  Jacob.  He  Avas 
leaving  the  sacred  soil  for  a  strange 
land.  He  was  taking  with  him  his 
family  and  his  earthly  all  for  a  new 
abode,  among  heathen.  And  though 
Joseph  was  there  in  power,  by  the 
manifest  providence  of  his  Covenant 
God,  he  naturally  trembled  for  the 
future  of  his  household,  when  he 
should  so  soon  be  laid  in  the  grave. 
But  he  receives  assurance  upon  these 
points,  in  the  visions  of  the  nighty 
that  is,  in  such  revelations  as  God 
was  wont  to  make  to  the  patriarchs 
in  dreams  and  visions  during  the 
night-seasons.     (See  Job  33  :  15.) 

3.  Thus  did  God  appear  to  him 
in  his  flight  from  Canaan  (ch.  28  • 


B.  C.  1803.] 


CHAPTER  XLYL 


211 


4^1  will  go  down  with  thee  into  Egypt ;  and  I  will  also  surely 
s  bring  thee  up  again  :  and  ''  Joseph  shall  put  his  hand  upon  thine 
eyes. 

5  And  '  Jacob  rose  up  from  Beer-sheba :  and  the  sons  of  Israel 
carried  Jacob  their  father,  and  their  little  ones,  and  their  wives,  in 
the  wagons  ^  which  Pharaoh  had  sent  to  carry  him. 

6  Ajid  they  took  their  cattle,  and  their  goods  which  they  had 
gotten  in  the  land  of  Canaan,  and  came  into  Egypt,  ^  Jacob,  and 
all  his  seed  with  him ; 

7  His  sons,  and  his  sons'  sons  with  him,  his  daughters,  and  his 
sons'  daughters,  and  all  his  seed  brought  he  with  him  into  Egypt. 

f  ch.  28:  15,  and  48:  21.    g  ch.  15:  16,  and  50:  13,  24,  25;  Exod.  3 :  8.    h  ch.  50:  1. 
i  Acts  7  :  15.    k  ch.  45 :  19,  21.  •  1  Deut.  26 :  5  ;  Josh.  24 :  4 ;  Ps.  105  :  23 ;  Isa.  52 :  4. 


12,)  revealing  Himself  (1.)  as  the 
Omnipotent — (Ha-Ei.)  the  Mighty 
One — able  to  fulfil  all  His  covenant 
engagements  and  to  carry  him 
through  all  difficulties  of  the  present 
and  the  future  ;  (2.)  as  the  God  of  thy 
father,  recognizing  the  household 
covenant  and  the  patriarchal  history 
throughout,  as  not  by  any  means  to 
be  overlooked.  This  was  the  com- 
forting aspect  in  which  he  needed 
now  to  behold  God's  dealings.  ^  Fear 
not.  This  woukl  signify  to  him  that 
he  should  go  down  into  Egypt  un- 
der the  Divine  protection.  And  this 
is  declared  to  be  an  important  item 
in  the  Divine  plan,  and  in  the  cove- 
nant history.  ^  For  there  will  I  make 
of  thee  a  great  nation.  (See  Exod. 
1:  20;  12:  37.)  This  word  of  en- 
couragement and  of  promise  was  the 
more  important  as  Isaac  his  father 
had  been  forbidden  to  go  into  Egvpt. 
(Ch.  26:  2.)  The  time  had  "iiow 
come  for  the  promised  expansion  of 
the  family  into  the  nation,  that  so 
they  might  in  due  season  occupy  the 
promised  laud. 

4.  It  was  further  promised  that  he 
should  have  the  presence  of  God 
with  him  in  going  down  to  that  land 
of  strangers,  and  that  he  should  not 
be  left  there,  but  be  brought  up 
again  (in  his  descendants,  of  course), 


in  the  fulness  of  the  time.  Besides, 
it  was  most  consoling  to  the  patri- 
arch to  know  that Jiis  tavorite  Joseph 
would  close  his  eyes  in  death,  as  he 
had  already  been  assured  that  he 
should  be  buried  with  his  fathers  in 
peace.  (Ch.  15  :  15.)  The  passage 
here  is  emphatic.  "  Itvill  go  down  toith 
thee  into  Egypt.,  and  1 — bring  thee  up 
again  also  icill  I ;  and  Joseph  shall 
close  thine  eyes."  Jacob  was  now 
one  hundred  and  thirty  years  old, 
and  Joseph  thirty-nine  ;  Reuben 
about  forty -six,  and  Benjamin  about 
twenty-six. 

5-7.  The  descent  is  now  described. 
The  sons  of  Jacob  convey  the  patri- 
arch and  the  entire  household  iii  the 
wagons  ichich  Pharaoh  had  sent  to 
carry  him.  The  goods  which  they  had 
gotten  include  all  their  substance. 
%  Daughters,  etc.  Only  one  daugh- 
ter is  named  in  the  list,  and  one 
granddaughter.  There  may  have 
been  other  daughters  and  grand- 
daughters, who,  if  they  married  to 
Egyptians,  or  other  strangers,  (or  for 
other  reasons,)  would  not  be  included 
in  the  genealogical  list,  as  "  mothers 
in  Israel."  (See  Turner.)  Or  "  the 
plural  may  be  adopted  in  order  to 
correspond  with  the  general  form  of 
classification." — Murphy.  AVe  can 
see  reasons  why  God  would  so  order 


212  GENESIS.  [B.  C.  1803. 

T[  8  And  "'  these  are  the  names  of  the  cliildren  of  Israel,  which 
came  into  Egypt,  Jacoh  and  his  sons  :  "  Eeuhen,  Jacob's  first-horn 

9  And  the  sons  of  Reuben ;  Hanoch,  and  Phallu,  and  Hezron, 
and  Carmi. 

10  IF  And  °  the  sons  of  Simeon ;  Jemuel,  and  Jamin,  and  Ohad, 
and  Jachin,  and  Zohar,  and  Shaul  the  son  of  a  Canaanitish  woman. 

11  ^  And  the  sons  of  ^  Levi ;  Gerslion,  Kohath,  and  Merari. 

12  IF  And  the  sons  of  ^  Judah ;  Er,  and  Onan,  and  Shelah,  and 
riiarez,  and  Zarah  :  but  ""  Er  and  Onan  died  in  the  land  of  CV 
naan.     And  '  the  sons  of  Pharez  M^ere  Hezron  and  Hamul. 

13  IF  *And  the  sons  of  Issachar;  Tola,  and  Pliuvah,  and  Job, 
a,nd  Shimron. 

14  IF  And  the  sons  of  Zel)ulon ;  Sered,  and  Elon,  and  Jahleel. 

15  These  he  the  sons  of  Leah,  which  she  bare  unto  Jacob  in 
Padan-aram,  with  his  daughter  Dinah:  all  the  souls  of  his  sons 
and  his  daughters  luere  thirty  and  three. 

16  IF  And  the  sons  of  Gad ;  "  Ziphion,  and  Haggi,  Shuni,  and 
Ezbon,  Eri,  and'Arodi,  and  Areli. 

17  IF  ''And  the  sons  of  Asher;  Jimnah,  and  Ishuah,  and  Tsui, 
and  Beriah,  and  Serah  their  sister.  And  the  sons  of  Beriah  ;  He- 
ber  and  Malchiel. 

18  ^  These  are  the  sons  of  Zilpah,  ""  whom  Laban  gave  to  Leah 
his  daughter :  and  these  she  bare  unto  Jacob,  even  sixteen  souls. 

19  The  sons  of  ilachel,  *^  Jacob's  wife  ;  Joseph  and  Benjamin. 

20  ^  ^  And  unto  Joseph  in  the  land  of  Egypt  were  born  Ma- 
nasseh  and  Ephraim,  which  Asenath  the  daughter  of  Poti-pherah 
}>riest  of  On  bare  unto  him. 

21  IF  ^  And  the  sons  of  Benjamin  ivei^e  Belah,  and  Becher,  and 
Ashbel,  Gera,  and  Naamau,  ^  Ehi,  and  Bosh,  *"  Muppim,  and 
lluppim,  and  Ard. 

22  These  are  the  sons  of  Rachel,  which  were  born  to  Jacob; 
all  the  souls  tuere  fourteen. 

23  IF  ^And  the  sons  of  Dan;  Hushim. 

24  IF  ^  And  the  sons  of  Naphtali ;  Jahzeel,  and  Guni,  and  Gezur, 
and  Shillem. 

m  Ex.  1;  1,  and  6:  14.  n  Numb.  26 :  5 ;  1  Chron.  5:1.  o  Ex.  6:  15;  1  Chron.  4:  24. 
p  1  Chron,  6  :  1,  16.  q  1  Chron.  2:  3,  and  4:  21.  r  ch.  38  :  3,  7,  10.  s  ch.  38  :  29  ;  1  Chron. 
2:5.  t  1  Chron.  7:1.  u  Numb.  26 :  15,  &c.  x  1  Chron.  7  :  30.  y  ch.  30 :  10.  z  >'h.  29 : 
24.  a  ch.  44:  27,  b  ch.  41:  50.  c  1  Chron.  7:  6,  and  8:1.  d  Numb.  26:  38.  o  Numb. 
L6 :  39.    f  1  Chron.  7 :  12.    g  1  Chron.  7  :  13. 


as  that  there  should  be  such  an  ex- 
cess of  male  children  in  Jacob's  fam- 
ily for  the  first  two  generations. 
(See  Kurtz.) 

8-27.  The  catalogue  here  driven  of 


this  emigrating  household  has  been 
severely  criticised  as  unhistorical, 
while  Kalisch  pronounces  it  "  hislori" 
cal,"  but  not  ''  literal"  It  is  plain  that 
the  statement  is  a  summarv  one — with 


B.  C.  1803.] 


CHAPTER  XLVI. 


213 


'  25  ^  These  are  the  sons  of  Bilhah,  ^  which  Lahan  gave  unto 
Bachel  his  daughter,  and  she  bare  these  unto  Jacob  :  all  the  souls 
were  seven. 

26  ^  All  the  souls  that  came  with  Jacob  into  Egypt,  which  came 
out  of  his  loins,  besides  Jacob's  sons'  wives,  all  the  souls  were 
threescore  and  six  ; 

27  And  the  sons  of  Joseph  which  were  born  him  in  Egypt, 
luere  two  souls :  '  all  the  souls  of  the  house  of  Jacob,  which  came 
into  Egypt,  were  threescore  and  ten. 

28  IF  And  he  sent  Judah  before  him  unto  Joseph,  ^  to  direct  his 
face  unto  Goshen ;  and  they  came  "^  into  the  land  of  Goshen. 

li  ch.  30:  5,  7.  i  ch.  29:  29.  k  Ex.  1 :  5.  1  Deut.  10:  22;  Acts  7 :  14.  m  ch.  31:  21 
n  ch.  47  :  1. 


an  object,  and  from  a  special  point  of 
view — and  it  is  also  plain  that  there 
is  no  blundering;,  but  that  the  author 
has  all  along  intimated  the  explana- 
tion of  his  reckoning  so  as  to  clear 
up  the  difficulties  to  all  such  as  are 
not  aiming,  in  the  spirit  of  contra- 
diction, to  deny  the  sacred  text. 
^  Thei^e  are  the  names.  It  is  to  be 
noted  that  Jacob  himself  is  here  in- 
cluded in  the  list — and  is  reckoned 
(vs.  1 5)  along  with  his  sons  and  his 
daughtei'S  who  descended  from  Leah, 
his  lawful  wife — making  up  tldrty- 
three.  These  with  the  descendants 
of  Zilpah — sixteen — (vs.  18),  and  the 
descendants  of  Rachel  (vs.  22),  in- 
cluding Joseph  and  his  two  sons — 
fourteen — and  the  descendants  of 
Bilhah — seven — make  the  total  of 
seventy  (vs.  27).  Now  these  are  ex- 
pressly named  as  the  children  of  Is- 
rael who  came  into  Egypt  (vs.  8), 
"  Jacob  and  his  sons."  These,  there- 
fore, are  given  both  in  their  numbers 
and  in  their  names,  also,  to  make  it 
clear  how  the  total  of  seventy  is 
counted  and  to  be  understood.  How 
then  can  any  one  honestly  accuse 
the  historian  of  blundering  or  falsity  ? 
These  are  charges  which  apply  rather 
to  the  critics  in  question.  Jacob  is 
counted  in  where  he  most  properly 
beloni;s,  alonj;  with  the  list  of  Leah 


his  lawful  wife,  counting  Jacob  him- 
self and  each  of  his  sons, — Reuben, 
Simeon,  Levi,  Judah,  Issachar,  and 
Zebulun,  with  their  children,  and 
omitting  Er  and  Onan,  who  are  no- 
ticed as  having  died  in  Canaan,  but 
adding  Hezron  and  Ilamul,  who  are 
inserted  in  this  place  expressly,  and 
for  this  reason  as  substitutes  for  Er 
and  Onan,  in  the  list  of  those  who 
came  into  Egypt,  and  adding  Dinah 
as  notified,  we  find  that  the  historian 
has  most  carefully  made  oat  his  total 
of  seventy,  and  in  the  briefest  manner 
has  given  notice  of  those  very  partic- 
ulars which  are  charged  with  difficul- 
ty. Why  else  should  he  insert  "  the 
sons  of  Pharez "  immediately  after 
the  statement  that  Er  and  Onan  had 
died  in  Canaan,  except  to  plainly 
notify  that  these  two  great-grandsons 
of  Jacob  were  to  be  counted  in  the 
place  of  Er  and  Onan,  his  grandsons 
who  had  died  before  the  migration  ? 
And  accordingly  we  find  them  reck- 
oned, instead  of  their  two  deceased 
uncles,  as  making  up  the  count.  It 
was  proper  to  name  the  facts,  and 
he  does  it  most  expressly ;  as  if  he 
had  said,  "  Had  Er  and  bnan  lived 
they  would  have  tilled  the  sacred 
number  of  seventy.  But  they  hav- 
ing died,  these  two,  their  nephews, 
are  substituted  in  the  enumeration." 


214 


GENESIS. 


[B.  C.  1803 


But  liere  a  second  difficulty  occurs. 
The  historian  reckons  those  two  sons 
of  Pharez  as  among  those  who  went 
down  to  Egypt.  But  if  this  was  Ht- 
erally  the  fact,  then,  as  Murphy  sup- 
poses, Judah  and  Pharez  must  have 
been,  at  the  most,  in  their  fourteenth 
year,  when  their  first  sons,  Er  and 
Hezron,  were  born.  Though  this  is 
not  impossible  at  the  East,  yet  it  is 
more  probable  that  Hezron  and 
Hamul  were  born  in  Egypt,  and  are 
named  here  as  in  the  place  of  Er  and 
On  an,  and  so  reckoned  as  construc- 
tively born  in  Canaan,  We  see  the 
reason  of  this  substitution  when  we 
find  in  the  full  census  of  the  house 
of  Israel  (Kumb.  26  :  20,  21)  the 
names  of  Hezron  and  Hamul  inserted 
as  heads  of  families,  and  that  in 
connection  with  the  same  statement, 
that  "  Er  and  Onan  died  in  Canaan." 
33ut  we  find  in  vs.  20  that  Joseph's 
two  sons,  who  are  expressly  noticed 
as  having  been  born  in  Egypt,  are 
numbered  with  those  who  came  down 
into  Egypt  with  Jacob.  And  again 
in  vs.  27  distinct  notice  is  given  of 
this  fact,  and  then  the  summing  up  is 
made,  including  them  in  the  number 
of  the  immigrants.  But  in  this  sum- 
mary count  (vs.  26)  it  is  given  in 
terms  which  explain  all  the  facts. 
"  Ail  the  souls  that  came  with  Ja- 
cob into  Egypt,  which  came  out  of 
his  loins,  besides  Jacob's  sons'  wives, 
all  the  souls  were  threescore  and 
six.'  This  reckoning  omits  Joseph 
and  his  two  sons  and  Jacob,  and 
gives  notice  that  if  they  be  left  out, 
the  total  is  more  strictly  speaking  but 
sixty-six.  The  writer,  therefore,  evi- 
dently understands  himself,  and 
makes  all  reasonable  effort  to  be  un- 
derstood. He  cannot  be  charged 
with  either  blundering  or  falsity. 
*'  Tlie  writer's  point  of  view,  as  Kurtz 
remarks,  led  him  to  regard  the  em- 
igration of  Joseph  and  his  sons  into 
Egypt  as  not  actually  completed  un- 
<ii   the    whole   house   of  which  they 


were  members  had  formally  settled 
there."  His  design  was — as  Hart- 
man  expresses  it — to  give  a  catalogue 
of  the  males  of  Jacob's  family,  whether' 
born  in  Mesopotamia,  Canaan,  or 
Egypt,  who  became  heads  of  fami- 
lies. Accordingly  we  find  all  the 
names  in  question  on  the  list  in  ISTum- 
bers  26  :  5-56.  The  list  is  clearly 
meant  to  be  so  understood.  But 
another  difiiculty  of  the  same  sort 
occurs,  and  may  be  explained  on  the 
same  general  principle.  Benjamin, 
who  would  seem  to  have  been  not 
more  than  twenty-six  years  old,  and 
who  appears  in  the  history  of  Joseph 
as  a  youth,  is  here  reckoned  as  hav- 
ing ten  sons  (vs.  21),  though  this 
is  possible  at  the  East.  Two  of 
these  (Naaman  and  Ard)  appear  in 
Numbers  26  :  40  as  grandsons,  though 
these  may  have  taken  the  place  and 
names  of  their  uncles.  The  list  in 
Numbers  gives  only  five  sons  of  Ben- 
jamin as  heads  of  families.  "  The 
wives  of  Jacob's  sons  are  neither 
mentioned  by  name  nor  reckoned 
because  the  families  of  Israel  were 
not  founded  by  them,  but  by  their 
husbands  alone.  So,  of  the  daugh- 
ters of  Jacob  and  the  daughters  of 
his  sons,  only  Dinah  and  Serah  are 
named,  because  they  were  not  the 
founders  of  separate  houses."  Ob- 
serve—  (1.)  That  Joseph  went 
down  into  Egypt ;  only  it  was  twenty- 
two  years  before  the  family  migration, 
— and  he  is  properly,  in  such  an  ac- 
count of  founding  the  nation,  reck- 
oned in  the  list.  (2.)  Only  those  two 
sons  of  Joseph  who  were  already  born 
at  the  arrival  of  Jacob  in  Egypt 
(Ephraim  and  Manasseh)  are  reck- 
oned, because  these  two  were  adopted 
by  Jacob  as  his  sons,  shortly  before  his 
death,  and  thus  they  were  raised  to 
the  rank  of  heads  of  tribes.  The  aim 
of  the  author  is  to  mention  the  foun- 
ders of  the  families  into  which  the 
twelve  tribes  of  Israel  were  subdi- 
vided in  Moses'  time.  With  some  ver- 


B.  C.  1803.] 


CHAPTER    XLVI. 


215 


bal  variations  and  slight  exceptions, 
■we  find  the  list  m  Numbers  containing 
all  the  names  here  given  ;  and  that  list 
is  plainly  meant  to  include  "  not  only 
the  sons  and  grandsons  of  Jacob  who 
■were  already  born  when  he  went 
down  into  Egypt,  but  also  those  born 
afterv/ards  who  became  founders  of 
the  mishpachoth  or  independent  fam- 
ilies, and  who,  on  that  account,  were 
advanced  to  the  position  of  the  grand- 
sons of  Jacob,  so  far  as  the  national 
organization  was  concerned." — See 
Keil  and  Delitzsch.  This  will  also 
account  for  the  omission  of  such  names 
as  fell  out  by  death  or  did  not  attain  to 
this  position  of  family  heads  in  the  na- 
tion. Three  of  Benjamin's  sons  are 
of  this  class.  And  so  it  is  said  ex- 
pressly in  the  final  summary  (vs.  27), 
All  the  souls  of  the  house  of  Jacob 
which  came  into  Egypt,  all  they  who 
were  founders  of  "  the  house  of  Ja- 
cob "  (Israel),  which  came  into  Egypt 
(whether  with  Jacob  or  not),  "  were 
threescore  and  ten  ;  "  while,  in  vs.  26, 
it  is  said,  "  all  the  souls  which  came 
with  Jacob  into  Egypt,  which  came 
out  of  his  loins"  were  threescore  and 
six.  (3.)  The  principle  of  reckoning 
is  distinctly  intimated  in  Deut.  10: 
22,  where  the  Hebrew  text  reads, 
''  Thy  fathers  went  down  into  Egypt 
in  threescore  and  ten  persons." 
Some  of  the  seventy  went  down  in 
the  loins  of  their  fathers — as  Joseph's 
sons  and  those  of  Pharez,  and  those 
of  Benjamin  in  part,  as  we  may  sup- 
pose. (4.)  It  remains  to  notice  the 
reason  for  making  up  the  reckoning 
of  seventy.  There  was  a  significance 
in  this.  It  is  referred  to  in  Deut. 
32  :  8.  And  by  turning  to  Gen. 
10  th  chapter,  we  find  the  nations  "  di- 
vided according  to  the  number  of  the 
children  of  Israel,"  into  seventy.  So 
the  Jews  say  (Zohar),  "  Seventy 
souls  went  down  with  Jacob  into 
Egypt  that  they  might  restore  the 
seventy  families  dispersed  by  the  con- 
fusion of  tongues."    See  Pro/.  Green. 


1  ''  This  is  in  accordance  with  the  fact 
that  the  church  is  the  counterpart  of 
the  world,  not  only  in  diversity  of 
character  and  destiny,  but  also  in  the 
adaptation  of  the  former  to  work 
out  the  restitution  of  all  things  to 
God  in  the  latter." — Murphy.  (See 
also  Zech.  1  :  18,  20.)  On  this 
whole  subject  see  Kurtz'  Hist,  of 
the  Covenant,  Vol.  ii.  4  ;  Prof. 
Green,  the  Pent.  Vindicated,  p.  44  ; 
Keil  and  Delitzsch,  Hengstenberg,  &c. 
The  discourse  of  Stephen  (Acts 
7  :  14)  gives  the  number  as  seventy- 
five.  This  may  be  founded  on  the 
Septuagint  (Greek)  version,  which 
Stephen  would  naturally  quote  in 
speaking  to  those  who  used  it,  and 
which  has  the  number  as  seventy- 
five,  both  here  and  in  Exodus  1  :  5, 
from  adding  three  grandsons  and 
two  great  grandsons  of  Joseph.  But 
this  Greek  version  may  have  been 
altered  to  correspond  with  Stephen's 
number,  which,  as  it  referred  to  Ja- 
cob and  all  his  kindred,  not  includ- 
ing Joseph  and  his  sons,  would  prob- 
ably add  the  wives  that  accompanied 
the  sons  of  Jacob,  which  must  have 
been  eight  or  nine,  and  so  would 
make  up  seventy-five. — Murphy. 
Observe. — The  forms  of  some  of 
the  names  have  altered  during  the 
two  hundred  and  fifty  years'  interval 
from  this  event  to  the  record  in 
Numbers.  Job  (vs.  13)  becomes 
Jashub,  Numb.  26  :  24.  Jemuel  and 
Zohar  (vs.  10)  are  changed  to  Nem- 
uel  and  Zerah,  Numb.  26  :  12,  13; 
Ziphion  and  Arodi  (vs.  16)  to  Zephon 
and  Arod,  Numb.  26  :  15,  17;  Hup- 
pim  (vs.  21)  to  Hupham,  Numb. 
26  :  39;  Ehi  (vs.  21)  to  Ahiram, 
Numb.  26  :  38.  Also  the  different 
names,  Ezbon  (vs.  16)  for  Oznij 
Numb.  26  :  16  ;  Muppim  (vs.  21)  for 
Shupham,  Numb.  26  :  39  ;  and 
Hushim  (vs.  23)  for  Shuham,  Numb. 
26  :  42.  Besides  this,  Simeon's  son 
Ohad  falls  out  of  the  register,  and 
Asher's  son  Ishuah.     These  are  the 


216 


GEiNESIS. 


[B.  C.  1803. 


29  And  Joseph  made  ready  his  chariot,  and  went  np  to  meet  Is- 
rael his  father  to  Goshen,  and  presented  himself  unto  him :  and 
he  ^  fell  on  his  neck,  and  wept  on  his  neck  a  good  while. 

30  And  Israel  said  unto  Joseph,  ^  'Now  let  me  die,  since  I  have 
seen  thy  face,  because  thou  wH  yet  alive. 

31  And  Joseph  said  unto  his  brethren,  and  unto  his  father's 
house,  *i  I  will  go  up,  and  shew  Pharaoh,  and  say  unto  him.  My 
brethren,  and  my  father's  house,  which  tuere  in  the  land  of  Canaan, 
are  come  unto  me  : 

32  And  the  men  are  shepherds,  for  their  trade  hath  been  to  feed 

o  ch.  45  :  14.    p  Luke  2  •  29,  30.    q  ch.  47  :  1. 


only  deviations,  besides  the  sons  of 
Benjamin,  ah-eady  noted.  And  these 
two  registers  are  independent  wit- 
nesses, with  changes  only  such  as  are 
fairly  accounted  for  and  confirmatory 
of  each  other. 

28.  Having  now  arrived  in  the 
land,  the  patriarch  sent  Judah  before 
Mm  to  Joseph.  This  son  was  quali- 
fied beyond  his  three  older  brothers 
for  such  an  important  mission — to 
get  the  proper  directions  for  the  set- 
tlement in  Goshen,  and  to  conduct 
him  to  the  precise  district  appointed 
for  them.  (Ch.  45  :  10.)  Thus  thei/ 
came  into  the  land  of  Goshen,  not  with- 
out due  notification  to  the  royal  court, 
and  not  without  most  definite  instruc- 
tions from  head-quarters.  "  That  Ja- 
cob should  send  Judah  before  him  to 
receive  from  Joseph  the  necessary 
orders  for  those  entering  the  country 
is  entirely  in  accordance  with  the  reg- 
ulations of  a  well-organized  kingdom, 
whose  borders  a  wandering  tribe  is  not 
permitted  to  pass  unceremoniously. 
This  account  also  agrees  accurately 
with  the  information  furnished  on  this 
point  by  the  Egyptian  monuments. 
That  Jacob  did  not  receive  the  orders 
of  Joseph  until  he  was  at  Goshen 
shows  that  this  was  the  border  land." 
— ^^^9yP^  ^'^'^  Books  of  Moses. 

29.  Joseph  now  made  ready  his 
chariot, — more  light  and  elegant  than 
the  wagons,  as  belonging  to  the 
court-equipage,  and  drawn  by  horses 


instead  of  oxen, — and  he  went  up,  to 
meet  Israel  his  father,  to  Goshen 
What  a  tender,  melting  interview 
was  to  be  expected,  after  so  long  a 
time  and  such  exciting  events, — after 
such  hopes  and  fears  !  Aiid  he  ap- 
peared before  him — presented  himself 
unto  him — the  phrase  that  is  com- 
monly used  of  Divine  appearings,  so 
glorious  and  gracious  and  unex- 
pected and  overwhelming  to  the 
aged  patriarch  !  Heb. — And  he  fell 
upon  his  neck — remaining  upon  his 
neck,  weeping.  Thus  the  aged  father 
fulfils  Joseph's  dream,  and  pays  obei- 
sance to  his  son.  This  Oriental  cus- 
tom of  cordial  embrace  is  to  rest  the 
hands  of  each  upon  the  shoulders  of 
the  other,  and  lay  the  head  upon  his 
neck  ;  sometimes  with  kisses,  at  other 
times  with  tears,  or  with  both.  (Ch. 
24  :  33  ;  Luke  15  :  20.) 

30.  Now  (Heb. — this  time')  ivill  I 
die,  since  I  have  seen  thy  face,  that 
thou  still  alive.  What  could  the 
venerable,  fond  father  desire  more  ? 
How  could  he  yet  even  believe  his 
own,  eyes  V  This  happy  sight  Avas  to 
him  the  sum  of  all  earthly  bliss. 
How  exalted  and  overwhelming  the 
joy  of  Joseph  to  meet  his  fond  father 
again  in  the  flesh,  and  be  able  to 
minister  so  largely  to  the  happiness 
of  the  dear  old  man  and  all  the 
household  !  This  is  the  highest  priv-. 
ilege  of  a  faithful,  dutiful  son. 

31,  32.   Joseph  now    proposes   to 


B.  C.  1803.] 


CHAPTEE   XLVI. 


217 


cattle ;  and  they  have  brought  their  flocks,  and  their  herds,  and  all 
that  they  have. 

33  And  it  shall  come  to  pass,  when  Pharaoh  shall  call  you,  and 
shall  say,  ""  What  is  your  occupation  ? 

34  That  ye  shall  say.  Thy  servants'  ^  trade  hath  been  about 
cattle  *  from  our  youth  even  until  now,  both  we,  a7id  also  our  fa- 
thers :  that  ye  may  dwell  in  the  land  of  Groshen ;  for  every  shep- 
herd is  ^  an  abomination  unto  the  Egyptians. 

r  ch.  47 :  2, 3.    s  v.  32.    t  ch.  30  :  35,  and  34 :  5,  and  37 :  12.    u  ch.  43 :  32.    Exod  8 :  26. 


announce  their  arrival  to  Pharaoh 
in  due  form,  and  to  tell  him  of  their 
occupation  as  shepherds,  that  their 
separate  abode  in  Goshen  might  be 
freely  granted  by  the  king. 

33,  34.  They  were  instructed,  also, 
to  reply  to  Pharaoh's  questioning 
that  they  were  shepherds,  or,  more 
generally,  keepers  of  cattle  from  of 
old ;  because  every  sltepherd  is  an 
abomination  unto  the  Egyptians.  This 
would  be  the  sufficient  ground  on 
which  the  district  of  Goshen  would 
be  granted  to  them,  as  keeping  them 
moT'e  by  themselves,  and  out  of 
contact  with  the  Egyptian  people, 
and  out  of  national  and  religious 
conflict  with  them.  Why  this  hatred 
of  shepherds  existed  in  Egypt  is 
matter  of  much  dispute.  Some  have 
traced  it  to  the  previous  invasion  of 
Egypt  by  the  Shepherd  Kings  from 
a  border-laud.  (So  Wilkinson,  Bun- 
sen,  Lepsius,  etc.)  But  this,  it  is  an- 
swered, does  not  explain  their  abom- 
ination of  a  class  of  their  own  people, 
who  were  most  important  and  indis- 
pensable. But  "  the  ideas  of  rudeness 
and  barbarism  were  associated  with 
the  very  name  of  cattle-keepers  " — 
the  swine-herds  being  the  most  de- 
spised; and  these  were  associated 
with  the  cow-herds  in  the  seven 
castes,  of  which  all  herdsmen  were 
of  the  th  ird  and  fourth  caste.  Besides, 
there  was  a  religious  prejudice,  as 
the  Egyptians  worshipped  the  bull 
and  other  animals  of  agriculture,  and 
the  shepherds  were  accustomed  to 
19 


i  kill  these  sacred  animals.  All  these 
!  elements  may  have  entered  into 
the  deep-seated  and  long-standing 
national  aversion.  There  is  good 
evidence  that  the  Hyksos,  or  Shep- 
herd Kings,  invaded  Egypt  from  the 
border,  and  reigned  there,  and  were 
at  length  driven  out  not  long  before 
Joseph's  time.  "  So  great  was  the 
hatred  that  the  figures  of  shepherds 
were  wrought  into  the  soles  of  their 
sandals,  that  they  might  tread  at 
least  on  their  effigies."  There  is  a 
mummy  in  Paris,  having  a  shepherd 
bound  with  cords  painted  beneath 
the  buskins.  But  such  a  separation 
of  Israel  from  the  Egyptians  was 
most  important  in  the  Divine  plan 
for  preserving  them  from  the  con- 
taminations of  heathenism  ;  and  in 
the  lapse  of  years  they  were  only 
too  much  affiscted  by  their  Idolatrous 
worship  of  the  calf  Goshen,  or 
"  Rameses,"  was  "  the  district  of 
shepherds." 

Note. — The  modern  destructive 
criticism  labors  to  show  that  the  in- 
crease of  this  migrating  ftimily  could 
not  have  reached  the  numbers  given 
at  the  exodus, — especially  if  the  pe- 
riod of  sojourn  in  Egypt  be  counted 
as  two  hundred  and  fifteen  years. 
But  (1.)  AVe  are  to  take  account 
of  God's  covenant  promise,  which 
pledged  an  extraordinary  multipli- 
cation of  this  people.  (2.)  We  are 
to  consider  that,  besides  the  seventy 
persons  here  enumerated  genealog- 
ically, there   were  doubtless  many 


218 


GENESIS. 


[B.  C.  1803 


CHAPTER   XL VII. 

THEN"  Joseph  *came  and  told  Pharaoh,  and  said,  My  father, 
and  my  brethren,  and  their  flocks,  and  their  herds,  and  all  that 
they  have,  are  come  out  of  the  land  of  Canaan ;  and  behold,  they 
are  in  ^  the  land  of  Goshen. 

a  ch.  46 :  31.    b  ch.  45  :  10,  and  46 :  28. 


trained  servants  brought  up  in  the 
family,  and  helping  to  form  the  ag- 
gregate of  the  nation.  Abraham 
led  against  the  kings  no  less  than 
three  hundred  and  eighteen  of  these 
trained  servants ;  and  doubtless  a 
large  increase  of  these  must  have 
accrued  to  the  family  before  the  mi- 
gration. So  that  there  may  easily 
have  been  a  total  of  seven  hundred 
instead  of  seventy,  who  went  down 
to  Egypt.  Besides  (o.)  A  "  mixed 
multitude  "  was  added  to  them,  prob- 
ably of  captives  taken  in  the  after 
wars  of  the  Pharaohs.  Ileckoning 
these  items,  indeed,  it  would  require 
only  an  average  increase  of  popula- 
tion, such  as  occurs  in  the  United 
States,  to  enlarge  the  whole  number 
of  the  people  at  the  exodus  to  two 
or  three  millions. 

CHAPTER    XLVn. 

70.  Joseph  introduces  Jacob 
AND  HIS  Family  to  Pharaoh. 
Provision  for  the  Famine. 

Joseph,  according  to  his  plan  (ch. 
46  :  31),  went  up  to  Pharaoh  and  an- 
nounced the  arrival  of  his  father  and 
the  household,  along  with  their  flocks 
and  herds,  from  the  land  of  Canaan  ; 
and  according  to  Joseph's  instruc- 
tions Pharaoh's  questions  about  their 
vocation  were  answered,  in  order  to 
the  grant  of  Goshen  as  their  abode. 
The  grant  was  cordially  made.  It 
is  plain  that  Goshen  must  have  been 
the  district  best  suited  to  their  call- 
ing as  herdsmen.     (Vs.  6.) 


1.  Behold.  Joseph  announced  the 
immigrants  as  already  in  Goshen. 
This  was  the  most  eastern  border 
(ch.  46  :  28),  the  district  of  lower 
Egypt  nearest  to  Palestine  and  Ara- 
bia, along  the  Pelusiac  and  the  Tanitic 
branch  of  the  Nile,  and  as  far  as  Suez 
(Ex.  13:  20),  consisting  partly  of 
rich  pasture  land,  well  watered 
(ch.  46  :  34  ;  47  :  4  ;  Deut.  11  :  10), 
and  abounding  in  fish  (Numb,  ll  : 
5),  containing  nov/  more  flocks  and 
herds  than  any  other  district  of 
Egypt,  and  yielding  tlio  largest  rev- 
enue.— Robinson.  Lepsius  speaks  of 
it  as  a  fruitful  country.  Yet,  as  it 
was  a  border-land,  in  the  direction 
of  Canaan,  and  as  it  was  the  district 
which  was  most  liable  to  invasion, 
and  most  recently  overrun  by  raids 
of  the  shepherd  kings  who  had  dom- 
inated over  the  country  not  long  be- 
fore, and  had  been  driven  into  Ca- 
naan, it  was  least  attractive  to  the 
Egyptians,  and  such  a  colony  of 
shepherds  might  even  form  a  breast- 
work against  such  hostile  raids.  Her- 
odotus tells  us  that  almost  the  whole 
military  force  of  Egypt  was  stationed 
in  Lower  Egypt.  We  learn,  also, 
that  when  the  Turks  conquered 
Egypt  their  Arab  confederates  were 
rewarded  with  this  very  region,  as 
best  suited  to  a  nomadic  people. 
This  district  was  also  given  to  the 
Bedouins  in  the  French  occupation 
of  the  country.  (^Rosenmidler^  Al- 
ter. VIII.  p.  250.)  We  infer,  also, 
that  the  royal  herds  were  pasturec} 
in  Goshen.  It  included  part  of  the 
district    of   Heliopolis   or    On,   and 


B.  C.  1803.] 


CHAPTER   XLVII. 


219 


2  And  he  took  some  of  his  brethren,  even  five  men,  and  ^  pre- 
sented them  unto  Pharaoh. 

3  And  Pharaoh  said  unto  his  brethren,  ^  What  is  your  occupa- 
tion ?  And  they  said  unto  Pharaoh,  ^  Thy  servants  are  shepherds, 
both  vfe,  and  also  our  fathers. 

4  They  said  moreover  unto  Pharaoh,  ^For  to  sojourn  in  the 
land  are  we  come  :  for  thy  servants  have  no  pasture  for  their  flocks, 
^  for  the  famine  is  sore  in  the  land  of  Canaan :  now  therefore,  we 
pray  thee,  let  thy  servants  ^  dwell  in  the  land  of  Goshen. 

5  And  Pharaoh  spake  unto  Joseph,  saying,  Thy  father  and  thy 
brethren  are  come  unto  thee : 

6  ^  The  land  of  Egyjit  is  before  thee ;  in  the  best  of  the  land 
make  thy  father  and  brethren  to  dwell ;  ^  in  the  land  of  Goshen  let 
them  dwell;  and  if  thou  knowest  any  men  of  activity  among  them, 
then  make  them  rulers  over  my  cattle. 

c  Acts  7  ;  13.    d  ch.  46 :  33.    e  ch.  46 :  34.    f  ch.  15 :  13.    Deut.  26 :  5.    g  ch.  43  :  1.    Acts 
7 :  11.    h  ch.  48  :  34.    i  ch.  20  :  15.    k  ver.  4. 


stretched  eastward.  Thus  they  were 
located  near  to  Joseph's  residence,  as 
Joseph  said  (ch.  45:  10).  It  is 
probable  that  Goshen  extended  from 
the  Tanitic  branch  of  the  Nile  east- 
ward— as  the  "field  of  Zoan"  (or 
Tanis)  is  mentioned  as  the  seat  of 
the  Divine  acliievements  in  Egypt. 
(Ps.  78:  12,43.)  Hengstenherg  ar- 
ofues  that  Zoan  was  the  chief  city  of 
Egypt  (Numb.  13:  23),  and  'that 
this  was  the  same  as  Tanis.  That 
the  Israelites  settled  near  the  roy- 
al capital  is  plain  also,  from  the  fact 
that  Moses  was  exposed  on  the  bank 
of  the  Nile  (Exod.  2  :  3)  and  at  the 
place  where  the  king's  daughter  Avas 
accustomed  to  batlie  (vs.  5),  imd  the 
mother  of  the  child  lived  in  the  im- 
mediate vicinity  (vs.  8). 

2.  Fice  men.  The  number  five 
was  a  favorite  number  of  the  Egyp- 
tians, perhaps  their  sacred  number. 
(Ch.  41:  34;  43:  34;  45:  22;  47: 
2.)  ,  Fioe  was,  at  any  rate,  a  strong 
delegation,  the  rest  being  left  to 
guard  and  tend  the  flocks  and  herds. 
This  delegation  gave  the  affair  an 
aspect  of  public  and  political  trans- 
action. 


3.  Pharaoh  inquires  about  their 
occupation,  and  they  reply  as  Joseph 
instructed  them.  Though  this  was 
the  calling  most  despised  among  the 
Egyptians,  it  would  help  their  appli- 
cation for  Goshen  as  their  abode. 

4.  They  do  not  apply  for  perma- 
nent residence,  but  only  for  sojourn 
in  the  land.  This  was  asking  less 
of  the  king,  and  it  was  also  reserv- 
ing the  right  to  leave  the  country 
when  they  pleased.  They  came  un- 
der the  present  exigency  of  famine, 
and  the  failure  of  pasture  land,  and 
so  they  distinctly  notified  the  king. 
Hence  the  oppression  and  injustice 
of  seeking  to  prevent  their  exodus. 
They  knew  that  this  was  not  their 
home,  but  that  they  were  to  abide 
here  only  for  a  season,  according  to 
the  Divine  plan.  Pharaoh  could 
not  suppose  that  they  would  endan- 
ger the  safety  or  peace  of  the  state 
by  the  temporary  abode  that  they 
proposed. 

5.  6.  Pharaoh  now  addresses  Jo 
seph,  his  prime-minister,  and  thus 
the  business  takes  a  formal  shape, 
and  the  privilege  is  accorded  to  them 
in  due  process  of  the  court.     Pha- 


220 


GENESIS. 


[B.  C.  1803. 


7  And  Joseph  brought  in  Jacob  his  father,  and  set  him  before 
Pharaoh:  and  Jacob  blessed  Pharaoh. 

8  And  Pharaoh  said  unto  Jacob,  How  old  art  thou  ? 

9  And  Jacob  said  unto  Pharaoh,  ^  The  days  of  the  years  of  my 
pilgrimage  are  an  hundred  and  thirty  years  :  ™  few  and  evil  have 
the  days  of  the  years  of  my  life  been,  and  "  have  not  attained  unto 
the  days  of  the  years  of  the  life  of  my  fathers  in  the  days  of  their 
pilgrimage. 

10  And  Jacob  °  blessed  Pharaoh,  and  went  out  from  before 
Pharaoh. 

1  Heb.  11 :  9, 13 ;  Ps.  39 :  12.    m  Job  14 :  1.    n  ch.  25 :  7,  and  35 :  28.    o  ver.  7. 


raoh  directs  Joseph  to  settle  them  in 
the  best  of  the  land — the  land  of  Go- 
shen^ best  for  their  purpose  every 
way.  Besides  this,  he  directs  him  to 
select  from  them  any  whom  he  might 
find  suitable  for  head-herdsmen  of 
his  own  royal  cattle.  It  is  probable 
that  Goshen  was  the  pasture  land  of 
the  king's  flocks  and  herds.  Such 
chief  herdsmen  were  persons  of  great 
influence  in  Oriental  households. 
Besides  all  this,  the  king  submits  the 
whole  matter  of  their  settlement  to 
the  discretion  of  Joseph. 

7.  It  was  only  after  this  formal 
transaction  and  permission,  through 
the  delegation  of  the  five  brethren, 
and  in  the  presence  of  the  prime- 
minister,  that  Joseph  brings  his  father 
Jacob  to  the  king.  ^  Jacob  blessed 
Pharaoh.  What  a  touching  intro- 
duction, too  natural  and  solemn  to 
be  an  offence.  It  was  warranted  by 
the  patriarch's  ag«,  by  his  religion, 
and  by  all  his  antecedents.  Besides, 
he  had  the  consciousness  of  the  Di- 
vine leading,  and  of  his  call  of  God 
to  be  a  blessing  to  the  nations. 
(Ch.  12:  2.)  His  blessing  was  the 
only  retm-n  he  could  make  for  Pha- 
raoh's kindness.  "  Silver  and  gold 
had  he  none,  but  such  as  he  had  " — 
better  far  than  gold — "  he  gave  him." 
(Acts  3:6.)  "We  see  here  the 
type  of  the  true  relation  in  which 
Israel  was  to  stand  to  heathenism  in 
all  their  future  intercourse." — Kurtz. 

8.  Pharaoh  makes  the  interview 


strictly  personal,  the  business  having 
been  concluded  with  the  sons.  Pha- 
raoh seems  to  be  struck  with  his  as- 
pect of  venerable  years,  and  inquires 
of  his  age,  expressing  thus  his  per- 
sonal interest. 

i).  The  patriarch  calls  his  life  a 
pilgrimage,  and  that  of  his  fathers 
also,  because  they  had  not  come  In- 
to actual  possession  of  the  land  which 
was  theirs  by  promise,  but  had  been 
wanderers.  In  waiting  for  the  day  of 
occupation,  (Heb.  11:  13.)  ^  IIoio 
old.  Heb. —  What  are  the  days  of 
the  years  of  thy  life  f  There  is  great 
importance  in  this  account  of  Jacob's 
age  here  introduced  in  so  seemingly 
incidental  a  manner.  "  Were  it  not 
for  the  statement  here  made  by  Ja- 
cob, we  should  lose  the  chronological 
thread  of  the  patriarchal  history,  and 
that  of  the  Old  Testament  in  gener- 
al would  thereby  be  completely  de- 
stroyed."— Kurtz.  The  days,  etc. 
Heb. — Fein  and  sorrouful  are  the 
days  of  my  life's  years — and  have  not 
reached  the  days  of  the  life's  years  of 
my  fathers  in  the  days  of  their  pil- 
grimage. Abraham  lived  to  be  one 
hundred  and  seventy-five  and  Isaac 
one  hundred  and  eighty  years  old, 
and  neither  of  them  had  so  much 
toil  and  trouble.  "  Man  that  is  born 
of  a  woman  is  of  few  days  "  (at  ut- 
most) "  and  full  of  trouble,"  at  best. 
(Job  14  :  1.)     Lit. — Short  of  days. 

10.  Jacob  blessed  Pharaoh  again 
at  parting,  invoking  upon  him  the 


B.  C.  1803.] 


CHAPTER    XLVIL 


221 


1.1  IF  And  Joseph  placed  his  father  and  his  brethren,  and  gave 
them  a  possession  in  the  Land  of  Egypt,  in  the  best  of  the  land,  in 
the  land  of  p  Eameses,  "^  as  Pharaoh  had  commanded. 

12  And  Joseph  nourished  his  father,  and  his  brethren,  and  all 
his  father's  household,  with  bread  according  to  their  families. 

13  IF  And  the7'e  teas  no  bread  in  all  the  land ;  for  the  famine 
was  very  sore,  ^  so  that  the  land  of  Egypt,  and  all  the  land  of  Ca- 
naan, fainted  by  reason  of  the  famine. 

14  *And  Joseph  gathered  up  all  the  money  that  was  found  in 
the  land  of  Egypt,  and  in  the  land  of  Canaan,  for  the  corn  which 
they  bought :  and  Joseph  brought  the  money  into  Pharaoh's  house. 


p  Ex.  1 :  11,  and  12  :  37.    q  ver.  6.    r  ch.  41 :  30  ;  Acts  7 :  11.    6  ch.  41 :  56. 


benediction    of   Jehovah,    and   thus 
confessing  his  faith  before  the  king. 

11.  Joseph,  according  to  the  royal 
grant,  placed,  located  his  father  and 
the  household  in  the  land  of  Goshen, 
here  called  Rameses,  admitted  to  be 
the  best  of  the  land  for  a  possession. 
This  agrees  with  Exod.  12:  37,  and 
Numb.  33  :  3,  5,  where  Barneses, 
since  the  departure  of  the  Israelites 
commences  there,  is  clearly  desig- 
nated as  a  central  point  in  the  land 
of  Goshen. — Hengstenherg.  "  Her- 
roopolis  "  was  afterwards  substituted 
by  the  LXX.  as  the  name  in  their 
time.  It  must  not  be  supposed  that 
the  number  of  settlers  was  strictly 
seventy.  It  has  been  shown  how 
this  count  was  made  according  to 
the  names  of  the  founders  of  families 
and  tribes  in  Israel.  But  besides 
these  were  many  trained  servants, 
such  as  belonged  to  all  the  patri- 
archal encampments.  Abraham  had 
three  hundred  and  eighteen.  (Ch. 
14 :  14.)  Esau  led  four  hundred. 
(Ch.  32  :  6.) 

12.  Joseph  nourished  his  father,  as 
he  promised.  (Ch.  45  :  11.)  Joseph 
provided  the  immigrants  with  bread 
according  to  (their)  families.  Heb. 
— According  to  {he  mouth  of  little 
ones — according  to  the  necessities  of 
each  family,  counting  the  very  least. 
(Ch.50:21.)    Observe.    (1.)  How 

19* 


the  Lord  makes  place  and  time  suit- 
able for  any  crisis  Avhich  He  has  ap- 
pointed. If  Egypt  must  be  your 
country,  He  will  find  for  you  a 
Goshen.  (2.)  How  our  New  Testa- 
ment Joseph,  our  Elder  Brother  at 
court,  may  be  trusted  to  claim  for  us 
at  the  hands  of  the  world,  whatever 
may  be  for  our  good.  "  The  king's 
heart  is  in  the  hands  of  the  Lord, 
and  He  turneth  it  as  the  rivers  of 
water." 

13.  The  progress  of  the  famine  is 
now  described.  There  was  no  bread 
in  the  land.  The  stores  of  grain  laid 
up  by  private  hands  were  at  length 
exhausted,  and  resort  must  now  be 
had  to  the  government  supphes  laid 
up  by  Joseph.  The  land  of  Egypt 
and  the  land  of  Canaan  fainted — lan- 
guished— from  the  entire  failure  of 
food  among  the  people.  (Comp.  ch. 
43:  11  and  47:  4,  13.) 

14.  The  consequence  of  this  ex- 
haustion of  private  supplies  was  that 
the  people  were  obliged  to  buy  grain 
of  Joseph ;  and  thus  he  soon  gathered 
up  all  the  money  that  was  found  in 
the  land  of  Egypt,  and  in  the  land 
of  Canaan,  for  the  corn  wliiclt  they 
bought.  Yet  Joseph  was  acting  for 
Pharaoh  and  not  for  himself,  and 
he  brought  the  money  (silver)  into 
Pharaoh's  house — that  is,  the  royal 
treasury. 


222 


GENESIS. 


[B.  C.  1798. 


15  And  when  money  failed  in  the  land  of  Egypt,  and  in  the 
land  of  Canaan,  all  the  Egyptians  came  unto  Joseph,  and  said, 
Give  us  bread :  for  *  why  should  we  die  in  thy  presence  ?  for  the 
money  failefch. 

16  And  Joseph  said.  Give  your  cattle ;  and  I  will  give  you  for 
your  cattle,  if  money  fail. 

17  And  they  brought  their  cattle  unto  Joseph  :  and  Joseph 
gave  them  bread  i7i  exchange  for  horses,  and  for  the  flocks,  and  for 
the  cattle  of  the  herds,  and  for  the  asses ;  and  he  fed  them  with 
bread,  for  all  their  cattle,  for  that  j^ear. 

18  When  that  year  was  ended,  they  came  unto  him  the  second 
year,  and  said  unto  him.  We  will  not  hide  it  from  my  lord,  how 
that  our  money  is  spent ;  my  lord  also  hath  our  herds  of  cattle : 
there  is  not  aught  left  in  the  sight  of  my  lord,  but  our  bodies  and 
our  lands : 

19  Wherefore  shall  we  die  before  thine  eyes,  both  we  and  our 
land  ?  buy  us  and  our  land  for  bread,  and  we  and  our  land  will  be 
servants  unto  Pharaoh :  and  give  us  seed,  that  we  may  live,  and 
not  die,  that  the  land  be  not  desolate. 

t  ver.  19. 


15-17.  At  length,  the  money  be- 
ing spent  in  both  lands,  all  the  Egyp- 
tians came  to  Joseph,  begging  for  a 
supply  from  the  public  stores.  Jo- 
seph had  doubtless  first  bouglit  grain 
of  them  during  the  years  of  plenty, 
and  they  had  sold  to  him  and  to 
others  instead  of  laying  up  in  store 
against  the  time  of  famine.  Much 
of  the  wealth  of  the  Egyptians  came 
from  the  sale  of  corn.  As  this  source 
of  income  had  now  been  closed  for 
some  time,  the  money  was  soon  spent 
in  buying  it  from  the  government. 
Aristotle  informs  us  that  an  attempt 
to  prohibit  the  exportation  of  corn 
rendered  the  payment  of  the  pubhc 
taxes  impossible.  But  now  they  must 
have  food,  and  they  have  nothing  to 
buy  with.  Death  threatens  them, 
and  their  case  is  desperate.  ^  Cattle. 
Joseph  now  proposes  to  take  their 
cattle  in  pay  for  corn.  And  this 
was  really  a  favor;  for  they  could 
no  longer  feed  their  cattle,  and  this 
was  the  only  way  in  which  either 
man  or  beast  could    be  preserved 


alive.  This  plan  will  save  both. 
"  O  Lord,  thou  preservest  man  and 
beast ! "  ^  He  fed  them.  They  ac- 
cepted this  proposal,  and  Joseph  fed 
(maintained)  them  icith  bread  in  ex- 
change for  all  their  cattle  for  that  year. 
18,  19.  When  that  year  was  ended 
they  came  unto  him  the  second  year — 
the  year  after  this — and  proposed  to 
give  themselves  into  servitude,  and 
to  part  with  control  of  their  lands  in 
exchange  for  food.  They  must  have 
bread  or  starve.  He  had  their  money 
and  their  cattle,  and  now  nothing 
remained  but  this  last  resort — that 
ice  may  he — lue  and  our  land — ser- 
vants to  Pharaoh — vassals;  still  ex- 
pecting to  hold  their  lands  under 
Pharaoh.  Some  suppose  that  the 
people's  stores  and  their  money,  which 
had  accumulated  during  the  years  of 
plenty,  had  lasted  for  five  years  of 
famine,  and  that  here  we  have  the 
account  of  their  extremity  in  the 
sixth  and  seventh  years.  Hence  they 
asked  now,  at  the  last,  for  seed^  be- 
heving  Joseph's  prediction  that  the 


B.  C.  1798.] 


CHAPTER  XLVn. 


223 


20  And  Joseph  bought  all  the  land  of  Egypt  for  Pharaoh ;  for 
the  Egyptians  sold  every  man  his  field,  because  the  famine  prevailed 
over  them :  so  the  land  became  Pharaoh's. 

21  And  as  for  the  people,  he  removed  them  to  cities  from  one 
end  of  the  borders  of  Egypt  even  to  the  other  end  thereof 


period  for  the  famine  -was  now  about 
to  expire.  Tf  And  give  seed.  They 
are  willing  to  give  up  all  for  a  year's 
provision  and  a  supply  of  seed  by 
which  they  might  plant  the  soil,  and 
that  the  land  he  not  desolatCy  as  it 
must  be  if  no  further  planting  were 
done. 

20.  The  lands  and  people  of  Egypt 
thus  became  subject  to  the  king. 
This  state  of  things  brought  about  a 
great  social  revolution.  When  he 
says,  I  have  bought  you,  the  term 
means,  I  have  acquired  you.  And 
nothing  is  said  in  the  law  about  per- 
sonal servitude,  only  about  a  fixed 
income  tax.  "  They  do  not  become 
Pharaoh's  bondmen.  They  own  their 
lands  under  him  by  a  new  tenure. 
They  are  no  longer  subject  to  arbi- 
trary exactions,  but  have  a  fixed 
rent." — Murphy.  In  reality  it  in- 
volved the  Uberty  of  law  and  protec- 
tion and  governmental  support.  Jo- 
seph has  been  censured  for  this 
arrangement  as  arbitrary  and  cruel, 
taking  advantage  of  the  people's 
straits  to  pamper  a  despotic  throne. 
But,  on  the  other  hand,  he  has  been 
credited  by  the  wisest  publicists  as 
striking  out  a  course  of  high  public 
policy,  which  it  has  been  found  most 
wise  to  imitate.  During  the  last  fam- 
ine in  Ireland,  this  was  the  aim  of  the 
British  government,  to  devise  work 
for  the  people  by  which  they  could 
render  some  service  for  the  food  ap- 
portioned to  them.  To  have  made 
this  a  royal  grant  without  any  con- 
sideration of  labor,  would  have  been 
to  encourage  idleness  and  endanger 
the  public  peace.  The  policy  of 
Joseph  promoted  industry  and  loy- 
alty.    Such  a  partition  of  the  land  is 


ascribed  by  Herodotus  to  King  Sesos- 
tris^  who  is  a  mythical  personage — the 
great  oracle  of  ancient  time,  who  is 
referred  to  as  originating  all  important 
measures;  and,  according  to  Lepsius, 
he  was  the  Pharaoh  of  Joseph's  time. 
The  demand  of  a  fifth  of  the  produce 
for  the  crown  was  a  small  tax  where 
the  yield  was  commonly  thirty  fold. 
The  people  were  to  have  a  new  dis- 
tribution of  the  lands  and  cultivatOi 
them  only  under  this  rent,  (vs.  21.) 
To  this  day,  the  same  principle  is 
pursued.  When  we  were  in  Egypt 
there  was  a  grand  rejoicing  of  the 
people  on  occasion  of  the  public  an- 
nouncement that  the  rent,  which  had 
lately  been  A-ery  burdensome,  had 
been  shghtly  reduced.  The  taxes 
levied  by  the  modern  government 
of  Egypt  have  reached  as  high  as 
seventy  per  cent.  In  Syria  the  tax 
imposed  by  the  Turkish  authorities 
is  twenty-five  per  cent. 

21.  The  people  he  removed  to  the 
cities — from  the  country.  Lit. — .4c;- 
cording  to  the  cities.  Thus  he  chs- 
tributed  the  population  of  the  land  in 
and  around  the  cities  according  to  the 
cities  in  which  the  grain  was  stored, 
so  as  to  promote  the  easiest  distribu- 
tion of  the  supplies  among  them. 
(Ch.  41  :  48.)  This  plan  would  tend 
to  carry  out  better  the  proposal  of 
the  people  to  put  their  lands  entirely 
in  the  control  of  the  crown,  while 
yet  they  should  cultivate  them.  An 
allowance  to  remain  on  their  own 
lands  would  have  interfered  with  the 
great  object  of  creating  a  new  tenure 
of  the  soil  under  a  guaranty  of  sup- 
port. This  scheme  also  throws  light 
upon  the  fact  that  "  there  were 
twenty  thousand  cities  and  towns  in 


224 


GENESIS. 


[B.  C.  1798. 


22  ^  Only  the  land  of  the  priests  bought  he  not ;  for  the  priest:? 
had  a  portion  assigned  them  of  Pharaoh,  and  did  eat  their  portion 
which  Pharaoh  gave  them ;  wherefore  they  sold  not  their  lands. 

23  Then  Joseph  said  unto  the  people,  Behold,  I  have  bought 
you  this  day  and  your  land  for  Pharaoh :  lo,  here  is  seed  for  you,  and 
ye  shall  sow  the  land. 

24  And  it  shall  come  to  pass  in  the  increase  that  ye  shall  give 
the  fifth  part  unto  Pharaoh,  and  four  parts  shall  be  your  own,  for 
seed  of  the  field,  and  for  your  food,  and  for  them  of  your  house- 
holds, and  for  food  for  your  little  ones. 

V  Ezra  7 :  24. 


Egypt.  And  Herodotus  has  it  that 
Sesostris,  the  king,  divided  all  Egypt, 
givhig  to  each  person  a  portion  of  the 
land,  for  which  a  stated  rent  was  to 
b'e  paid." 

22.  Only  the  land  of  the  priests  he 
did  not  buy.  The  Egyptian  priest- 
hood of  heathen  idolatry  was  already 
placed  by  Pharioh  upon  an  inde- 
pendent and  separate  basis.  Wil- 
kinson shows  from  the  monuments 
that  only  the  kings  and  priests  and 
the  military  (who  held  lands  of  the 
king) .  are  represented  as  land-own- 
ers. Heeren  finds  in  his  researches 
"  that  a  greater,  perhaps  the  greatest 
and  best,  part  of  the  land  was  in 
possession  of  the  priests."  Ouserve. 
— This  history  preshadows  the  Mo- 
saic constitution  by  which  the  Israel- 
ites were  bound  to  pay  a  fifth  (double 
tenth)  of  the  pi'oduce  of  their  land 
in  Canaan,  for  they  were  only  fann- 
ers of  the  soil — tenants  under  God — 
at  a  fixed  rent,  and  so  they  could  not 
alienate  the  property  permanently. 
(Lev.  25 :  23.)  It  was  an  act  of 
great  liberality,  and  it  seems  to  have 
been  based  on  preexisting  customs. 
(Ch.  41  :  34.)  Herodotus  remarks, 
"  The  soldiers  alone,  besides  the 
priests^  receive  a  salary  from  the 
king.  Now,  since  the  land  of  the 
priests  was  their  own  property,  their 
salary  could  consist  only  of  the  por- 
tion of  the  produce  given  them." 
This  fact  goes  to  show  that  Moses, 


the  author  of  the  Jewish  system  was 
of  Egyptian  antecedents  and  familiar 
with  the  usages  in  Egypt ;  "  since  it 
was  natural  that  he  and  no  lawgiver 
of  more  modern  times  should  have 
regard  to  the  Egyptian  institutions  in 
framing  his  laws."  Onsp:RVE. — 
"  Joseph's  measures  exhibit,  in  type, 
how  God  entrusts  His  servants  with 
the  good  things  of  this  world,  in  order 
that  they  may  use  them  not  only  for 
the  preservation  of  the  lives  of  indi- 
viduals and  of  nations,  but  also  for 
the  promotion  of  the  purposes  of  His 
kingdom." — Keil. 

23,  24.  The  sense  in  which  Joseph 
had  bought  or  acquired  the  people 
for  Pharaoh  is  now  explained.  They 
were  bound  to  the  king  in  one-fifth 
of  their  annual  crops  and  produce, 
and  four-fifths  were  secured  to  them. 
There  was  no  severity  about  this  in 
the  view  of  the  people,  who  best  un- 
derstood the  facts  and  could  far  bet- 
ter than  modern  cavillers  pronounce 
a  fair  opinion.  This  great  public 
measure  had  saved  them  and  their 
households  from  starvation,  and 
would  provide  them  securities  for 
the  future.  They  were  thus  guar- 
anteed against  any  arbitrary  exaction. 
In  any  event  they  should  have  only 
this  tax  of  a  fifth  to  pay.  Taxes  paid 
to  a  government  do  not  make  a  peo- 
ple slaves.  It  is  the  price  which  a 
free  people  may  and  do  fairly  pay 
for  their  civil  rights — for  the  protec- 


B.  C.  1 786.] 


CHAPTER    XLVn. 


225 


25  And  they  said,  Tlioii  hast  saved  our  lives  :  ^let  us  find  grace 
in  the  sight  of  my  lord,  and  we  will  be  Pharaoh's  servants. 

26  And  Joseph  made  it  a  law  over  the  land  of  Egypt  unto  this 
day  that  Pharaoh  should  have  the  fifth  ixtrt ;  ^  except  the  land  of 
the  priests  only,  which  became  not  Pharaoh's. 

27  IT  And  Israel  ^  dwelt  in  the  land  of  Egypt,  in  the  country  of 
Goshen ;  and  they  had  possession  therein,  and  •  grew  and  multi- 
plied exceedingly. 

28  And  Jacob  lived  in  the  land  of  Eg3^pt  seventeen  years  ;  so 
the  whole  age  of  Jacob  was  an  hundred  forty  and  seven  years. 

29  And  the  time  ^  drew  nigh  that  Israel  must  die  :  and  he 
called  his  son  Joseph,  and  said  unto  him,  If  now  I  have  found 
grace  in  thy  sight,  ^put,  I  pray  thee,  thine  hand  under  my  thigh, 
and  ^  deal  kindly  and  truly  with  me  ;  ^  bury  me  not,  I  pray  thee, 
in  Egypt : 

30  But  ^I  will  lie  with  my  fathers,  and  thou  shalt  carry  me  out 
of  Egypt,  and  ^  bury  me  in  their  burying-place.  And  he  said,  I 
will  do  as  thou  hast  said. 

31  And  he  said.  Swear  unto  me  :  and  he  sware  unto  him.  And 
^  Israel  bowed  himself  upon  the  bed's  head. 


X  ch.  &3 :  15.  y  rer.  22.  z  yer.  11.  a  ch.  46  :  3. 
2.  d  ch.  24  :  49.  e  ch.  50  :  25.  f  2  Sam.  19  :  27 
2  ;  1  Kings  1 :  47  ;  Heb.  11 :  21. 


b  Deut.  31  :  14  ;  1  Kings  2:1.    c  ch.  24 : 
g  ch.  49 :  29,  and  50  :  5,  13.     h  ch.  48  : 


tion  and  support  which  they  derive 
from  the  goverument.     What  would  I 
land  or  property  or  labor  be  worth  [ 
without   public  authority  and    fixed  I 
laws  ?  j 

25.  This  is  the  people's  verdict  in  j 
favor  of  Joseph's  poHcy.  They  ren-  ! 
der  wihiug  service  to  the  king  and  | 
desire  his  favor.  Instead  of  this,  I 
there  surely  would  have  been  sore  I 
complaint  if  the  measure  had  been  ^ 
tyrannical,  as  modern  skeptics  would 
labor  to  prove. 

27.  This  poHcy  of  Joseph  also  se- 
cured the  quiet  residence  of  the 
Israelites  in  Egypt  without  severe 
privations,  or  such  relations  of  de- 
pendence on  Pharaoh  as  might  else 
have  occurred.  ^  And  they  had  pos- 
sessions therein — they  became  pro- 
prietoi's  of  the  soil  in  Goshen  ;  or  at 
least  enjoyed  all  their  freedom  by  a 
firm  tenure.  They  estabhshed  them- 
selves there,  (ch.  34:  10,)  and  they 
grew  and  multiplied  exceedingly.    God 


blesses  them  with  increase  and  pros- 
perity according  to  His  promise  to 
make  of  them  there  a  great  nation. 

28.  Here  is  introduced  the  preface 
to  a  new  section.  Jacob  comes  to 
his  last  illness  and  gives  utterance, 
to  his  dying  wishes.  He  had  now 
sojourned  in  Egypt  seventeen  years, 
about  as  long  as  Joseph  had  lived 
before  his  coming  to  Egypt  as  a 
slave.  He  was  now  nearly  a  century 
and  a  half  old.  Joseph  has  been 
fourteen  years  in  the  high  office  of 
superintending  and  distributing  the 
public  stores — a  year  longer  than  he 
had  spent  there  as  a  slave.  And  he 
retains  his  position  at  the  court  after 
the  special  public  trust  has  been  ful- 
filled by  the  close  of  the  period  of 
famine. 

29-31.  The  aged  patriarch  now 
requests,  of  his  exalted  son,  one  last 
service — to  bury  him  not  in  Egypt, 
but  in  Canaan  ;  not  in  the  land  of 
his  exile   and  sojourn,  but  in    the 


226 


GENESIS. 


[B.  C.  1786. 


CHAPTER  XLYIII. 


AND  it  came  to  pass  after  these  things,  that  one  told  Joseph, 
Behold,  thy  father  is  sick  :  and  he  took  with  him  his  two  sons, 
Manasseh  and  Ephraim. 


covenant  land,  which  he  held  by 
Divine  grant  as  a  patrimony  for  his 
seed  in  future  generations.  ^  Under 
my  thigh — hip.  (See  note  on  ch. 
24  :  2.)  This  is  called  the  bodily 
oath.  It  refers  expressly  to  the  Di- 
vine covenant  in  its  promise  of  a 
seed,  and  so  it  refers  the  son  to  all 
the  high  and  honorable  hopes  of  his 
house,  (as  in  Isaac's  marriage,  ch. 
24  :  2,)  and  to  the  covenant  sacra- 
ment of  circumcision  enforcing  the 
same  idea.  It  was  as  much  as  to  say, 
"  As  you  value  our  family  name  and 
heritage  as  the  chosen  of  God,  and  as 
you.  revere  and  cherish  the  household 
covenant  with  all  its  hopes — swear." 
He  exacted  an  oath  that  Joseph 
might  not  be  kept  back  from  leaving 
the  kingdom  and  might  plead  this 
obligation.  (Ch.  50:  5,  6.)  And 
Joseph  sivare  to  him.  ^  And  Israel. 
Here  the  name  is  Israel — most  ap- 
propriately showing  the  solemn  cov- 
enant transaction,  in  which  the  patri- 
arch expressed  his  ancient  faith  and 
his  firm  hope,  and  handed  over  the 
covenant  guaranties  to  his  household, 
asking  that  his  bones  might  surely  be 
buried  in  the  laud  where  he  firmly 
expected  that  hi^  house  should  reside, 
as  the  title  was  granted  to  him  and 
them  in  perpetuity.  ^  Bowed  him- 
self upon  the  head  of  his  bed.  '-  He 
turns  towards  the  head  of  the  bed 
and  assumes  the  posture  of  adoration, 
rendering,  no  doubt,  thanks  to  God 
for  all  the  mercies  of  his  past  life, 
and  for  this  closing  token  of  filial 
duty  and  aiFection." — Murphy.  Ka- 
lisch  reads,  "  He  reclined  upon  the 
head  of  the  led."     (See  1  Kings  1 : 


47,  48,  where  David  did  the  same.) 
The  Sept.  (Gr.)  version  has  the 
reading,  "  tvorshipped  (gleaning)  on  the 
top  of  his  staff,"  which  Paul  quotes, 
not  as  indorsing  this  clause  of  the 
version,  but  because  it  was  the  trans- 
lation commonly  in  use,  and  be  had 
no  motive  to  correct  it  then.  (Heb. 
11  :  21.)  But  this  rendering  has 
probably  sprung  from  a  false  reading 
as  to  a  vowel  point  in  the  Hebrew. 
And  the  sense  would  be  poor,  unless 
we  think  of  the  staff'  with  which  he 
had  "  crossed  this  Jordan,"  as  he 
said  when  he  referred  to  it  in  re- 
counting to  Esau  his  after  posterity, 
(ch.  32  :  10,)  though  even  "  the  top 
of  his  staff'"  is  a  strange  expression, 
which  Romanists  have  aimed  to  per- 
vert into  an  apology  for  image  wor- 
ship. Jamieson  favors  the  Septua- 
gint  reading  on  the  ground  that 
"  the  Oriental  beds  are  mere  mats, 
having  no  head."  But  the  Oriental 
couch  or  divan  has  a  pillow ;  and 
there  is,  at  least,  a  head  of  the  bed, 
where  the  head  of  the  sleeper  re- 
clines. "  He  had  talked  with  Joseph 
while  sitting  upon  the  bed.  (Ch. 
48 :  2.)  So  that  when  Joseph  had 
promised  to  fulfil  his  wish,  he  turned 
towards  the  head  of  the  bed,  so  as  to 
lie  with  his  face  upon  the  bed,  (same 
term  as  in  ch.  48  :  2  and  49  :  33,) 
and  thus  worshipped  God,  thanking 
him  for  granting  his  wish,  which 
sprang  from  living  faith  in  the  prom- 
ises of  God." — Keil.  Candlish  says, 
"  It  was  pilgrim-worship  "  (upon  the 
top  of  his  staff.)  (Exod.  12:  11. 
See  Psalm  23  :  4.) 


B.  C.  1786.J 


CHAPTER  XL VIII. 


227 


2  And  one  told  Jacob,  and  said.  Behold,  thy  son  Joseph  cometh 
unto  thee  :  and  Israel  strengthened  himself,  and  sat  upon  the  bed. 

3  And  Ja€ob  said  unto  Joseph,  God  Almighty  appeared  unto 
me  at  *  Luz  in  the  land  of  Canaan,  and  blessed  me, 

a  ch.  28 :  13, 19,  and  35  :  6,  9,  etc. 


CHAPTER  XLVin. 

§  71.  Jacob's  last  Illness. 


He 


BLESSES     HIS     ADOPTED      SONS, 
EpHRAIM  AND  MaNASSEH. 

The  aged  patriarch,  coming  now 
to  die,  adopts  the  two  sons  of  Joseph, 
who  had  been  born  in  Egypt  prior 
to  the  family  settlement  there.  He 
gives  to  them  each  a  son's  portion  in 
Canaan,  and  equal  authority  and 
privilege  with  his  own  sons,  but  he 
is  particular  in  assigning  to  Ephra- 
im  the  younger  the  preference,  as  to 
be  more  prominent  in  "position  and 
the  head  of  a  more  powerful  tribe. 
Joseph's  other  sons,  if  any,  born  after 
the  family  immigration,  should  be 
merged  into  the  families  of  these 
two  elder  brothers. 

The  birthright  interest  is  now  in 
part  to  be  transferred  from  Reuben, 
who  had  forfeited  it,  to  Joseph,  who 
was  the  noblest  product  of  the  family 
life.  In  Egypt,  too,  Joseph  had  real- 
ized the  relation  of  Israel  to  the  hea- 
then world,  and  had  proved  a  sav- 
ior. He  was  thus  far  a  type  of 
the  New  Testament  Joseph,  and  in 
him  was  hinted  what  the  blessing 
should  be  to  all  the  nations  of  the 
earth  through  the  covenant  people. 
(See  ch.  49  :  3,  4.)  Kalisch  denies 
that  the  right  of  primogeniture  was 
held  by  any  of  the  sons,  as  a  stand- 
ing and  permanent  dignity,  but  ad- 
mits that  Reuben  had  held  the  pri- 
ority of  position  till  he  lost  it  by  his 
own  shameful  conduct. 

1.  After  these  things — when  Ja- 
cob's arrangements  for  his  burial  had 
been  made — it  was   told  to  Joseph 


— (Heb. — one  said)  that  his  father 
was  taken  ill.  Accordingly,  Joseph 
went  up  to  his  father,  taking  with 
him  his  two  sons,  Manasseh  and 
Ephraim,  that  so  the  utmost  atten- 
tion and  respect  might  be  paid  by 
his  family  to  the  aged  patriarch,  and 
that  these  children  by  their  Egyp- 
tian birth,  should  not  be  excluded 
from  the  hopes  and  heritage  of  the 
covenant.  These  sons  are  supposed 
to  have  been  eighteen  or  twenty 
years  old. 

2.  As  soon  as  it  was  told  to  Ja- 
cob that  Joseph  was  coming,  he 
strengthened  hi?7iself— gathered  up 
his  strength — summoned  all  his  Jflag- 
ging  powers  in  an  effort  to  sit  up  up- 
on the  bed.  Israel  is  now  the  name 
instead  of  Jacob,  for  here  a  solemn 
covenant  transaction  takes  place, 
and  the  covenant  name  is  given  him. 
This  is  on  the  same  principle  as  the 
changes  we  find  by  the  historian  in 
the  names  of  God.  Who  would 
ever  pretend  that  this  use  of  Israel 
instead  of  Jacob  indicates  a  different 
authorship  ? 

3.  Jacob  now  refers  to  a  leading 
point  in  the  covenant  history  as  war- 
ranting this  transaction.  Besides, 
God's  appearing  to  him  at  Luz,  or 
Bethel,  is  here  introduced  to  show 
to  Joseph  the  covenant  ground  on 
which  he  bases  all  his  family  hopes, 
and  to  inspire  him  with  the  same 
confidence.  (See  ch.  35:  10,  11, 
and  compare  ch.  28:  13.)  He  re- 
fers to  the  promise  of  a  numerous 
posterity,  and  to  the  promise  of  the 
Holy  Land,  for  an  everlasting  pos- 
session. These  are  large  terms,  and 
indicate  a  meaning  beyond  the  long 
term  of  years  during  which  the  Jewa 


228 


GENESIS. 


[B.  C.  178C. 


4  And  said  unro  me,  Behold,  I  will  make  thee  fruitful  and  mul- 
tiply thee,  and  I  will  make  of  thee  a  multitude  of  people ;  and 
will  give  this  land  to  thy  seed  after  thee,  ^  for  an  everlasting  pos- 
session. 

5  IT  And  now,  thy  ^  two  sons,  Ephraim  and  Manasseh,  which 
were  horn  unto  thee  in  the  land  of  Egypt,  before  I  came  unto  thee 
into  Egypt,  are  mine  :  as  E-euhen  and  Simeon,  they  shall  he 
mine. 

6  And  thine  issue,  which  thou  hegettest  after  them,  shall  be 
thine,  and  shall  be  called  after  the  name  of  their  brethren  in  their 
inheritance. 

7  And  as  for  me,  when  I  came  from  Padan,  ^  Eachel  died  by  me 
in  the  land  of  Canaan,  in  the  way,  when  yet  there  was  but  a  little 
way  to  come  unto  Ephrath :  and  I  buried  her  there  in  the  way  of 
Ephrath,  the  same  is  Bethlehem. 

bch.  17:8.    c  ch.  41 :  50,  and  46 :  20  ;  Josh.  13  :  7,  and  14 :  4.    d  ch.  35:  9,  16, 19. 


have  inhabited  Palestine.  The  fu- 
ture of  that  land  stands  somehow 
vested  in  Israel.  Joseph  was  in  a 
measure  lost  to  Jacob,  by  becoming 
a  naturalized  Egyptian.  The  defi- 
ciency could  only  thus  be  supplied. 

5.  And  now  tliy  two  sons. — Ephra- 
im and  Manasseh  who  had  been 
born  to  Joseph  in  Egypt,  before  the 
family  migration,  were  now  to  be 
recognized  and  adopted  as  the  sons 
of  Jacob  in  the  stead  of  Reuben  and 
Simeon.  The  grounds  of  this  pro- 
cedure are  stated  in  1  Chron.  5 :  1, 
2.  In  this  way,  also,  two  shares  of 
the  heritage  would  fall  to  Joseph, 
"  the  first-born  of  her  who  was  in- 
tended by  Jacob  to  be  his  first  and 
only  wife."  ^  Are  mine.  He  claims 
them,  but  it  is  for  his  benediction. 
This  is  no  hardship.  Ephraim  should 
succeed  to  the  birthright  in  the  place 
of  Reuben.  (Ch.  35  :  22  ;  49  :  3,  4  ; 
1  Chron.  5  :  1,  2.)  Manasseh  should 
take  the  place  of  Simeon,  (ch.  34 : 
ch.  49  :  5-7,)  the  next  in  order  of 
birth.  (See  Numb.  26  :  28-37;  1 
Chron.  7  :  14-29.) 

6.  But  this  privilege  was  to  be 
confined  to  these  two  first-born  sons 
of  Joseph.     The  al'ter  issue  shall  he 


thine.  How  blessed  the  distinction 
when  God  claims  us  to  be  his.  "  Ye 
are  bought  with  a  price."  "  Ye  are 
not  your  own."  Alas  !  for  those  who 
revolt  at  this,  and  claim  to  be  their 
own.  Joseph's  younger  sons  (none 
are  mentioned)  were  to  be  merged 
into  their  brothers'  families,  and 
called  after  their  name.  They  should 
be  regarded  as  belonging  to  their 
brothers'  tribes,  and  have  no  tribal 
name  of  their  own. 

7.  His  thoughts  now  pass  to  Ra- 
chel, the  beloved  mother  of  Joseph, 
and  he  speaks  of  her  death  which 
makes  his  own  more  desirable,  and 
his  burial  in  the  same  land  of  prom- 
ise more  natural  and  necessary  to 
his  peace  of  mind.  This  adoption 
of  Joseph's  sons  honors  his  sainted 
mother.  %  Padan.  Here  alone 
used  for  Padan-Aram.  Rachel  died 
hy  me.  '^bl^-  Heb.  —  Upon  me 
(as  a  grievous  affliction,)  or,  hy  my 
side.  ^  Buried  her  when  there  was 
yet  hut  a  little  way  to  come  to 
Ephrath,  or  Bethlehem.  The  tomb 
of  Rachel  (a  white  Mohammedan 
Wely),  called  by  the  name  of  Rahil, 
is  by  the  road  side  near  Bethlehem. 
How  this  fond  mother  would  have 


B.  C.  1786.] 


CHAPTER  XLYIIL 


229 


8  And  Israel  beheld  Joseph's  sons,  and  said,  Who  are  these  ? 

9  And  Joseph  said  unto  his  father,  ^  They  are  my  sons,  whom 
God  hath  given  me  in  thispZace.  And  he  said.  Bring  them,  I  pray 
thee,  unto  me,  and   ^  I  will  bless  them. 

10  (iSTow  «  the  eyes  of  Israel  were  dim  for  age,  so  that  he  could 
not  see :)  and  he  brought  them  near  unto  him  ;  and  ^  he  kissed 
them,  and  embraced  them. 

11  And  Israel  said  unto  Joseph,  ^  I  had  not  thought  to  see  thy 
face  :  and  lo,  God  hath  shewed  me  also  thy  seed. 

12  And  Joseph  brought  them  out  from  between  his  knees,  and 
he  bowed  himself  with  his  face  to  the  earth. 

13  And  Joseph  took  them  both,  Ephraim  in  his  right  hand  to- 
ward Israel's  left  hand,  and  Manasseh  in  his  left  hand  toward  Is- 
rael's right  hand,  and  brought  them  near  unto  him. 

14  And  Israel  stretched  out  his  right  hand,  and  laid  it  upon 
Ephraim's  head,  who  was  the  youjiger,  and  his  left  hand  upon 
Manasseh's  head,  ^  guiding  his  hands  wittingly;  for  Manasseh 
was  the  first-born. 


5.    fch.  27:4.    g  ch.  27  :  1.    h.ch.  27:27.    ich.  45:26.    k  ver.  19. 


rejoiced  to  see  her  beloved  son  ex- 
ahed  to  this  position  of  a  first-born 
in  the  household,  and  to  the  high 
position  also  of  a  savior  to  the  whole 
house  of  Israel,  as   well   as  to   the 

freat  kingdom  of  the  heathen  world, 
aithful  mothers  may  trust  their  sons 
with  God.  But  blessed  are  the  sons 
who  are  like  Joseph,  faithful  to  their 
parents  and  to  God  from  their  youth. 
They  are  sure  of  attaining  renown 
hereafter,  if  not  here.  The  mother's 
grave  is  so  definitely  described,  in 
order  to  have  its  sanctity  guarded  by 
Joseph. 

8-10.  Jacob  now  noticed  the  two 
sons  of  Joseph,  without  being  able  to 
recognize  them  on  account  of  his  dim 
eyesight,  (vs.  10,)  and  he  asked,  Who 
are  these  V  The  patriarch,  on  learn- 
ing that  these  were  the  two  sons  of 
whom  he  had  just  now  spoken,  di- 
rects him  to  bring  them  forward  for 
his  blessing.  "  He  may  not  have 
seen  the  youths  for  some  years,  and 
so  may  less  easily  have  recognized 
them  at  first."  ^  He  kissed  them  and 
einhraced  them.  How  much  better 
20 


was  this  than  all  that  Jacob  had  ev- 
er expected  to  see^ !  Though  he  had 
given  up  all  hope  of  seeing  Joseph's 
face  again  on  earth,  he  is  here  priv- 
ileged to  see  him  and  his  seed  also. 

13.  From  hetween  his  knees — Ja- 
cob's. They  were  in  his  embrace 
between  his  knees  as  he  sat  upon  the 
bed.  Joseph,  in  order  to  prepare 
them  for  the  solemnity,  brought  them 
out  from  between  Jacob's  knees, 
having  bowed  himself  with  his  face 
to  the  earth,  before  the  face  of  Ja- 
cob. And  now  he  presents  them  to 
his  aged  father,  in  the  position  of 
their  age  as  expecting  the  elder  to 
receive  the  right  hand  blessing.  He 
brings  Manasseh  in  his  left  to  his  fa- 
ther's right,  and  Ephraim  in  his  right 
to  his  father's  lefl. 

14.  Israel  now  oversteps  all  con- 
siderations of  age,  and  lays  his  pa- 
ternal covenant  right  hand  upon  the 
head  of  the  younger,  and  his  left 
hand  upon  the  head  of  the  elder, 
and  blesses  them.  Joseph  interfered 
as  if  the  father  had  mistaken,  (vs. 
17,)    but  it  was   designed  by   Him 


230 


GENESIS. 


[B.  C.  1786. 


15  IT  And  ^  lie  blessed  Joseph,  and  said,  God,  ™  before  whom 
my  fathers  Abraham  and  Isaac  did  walk,  the  Grod  which  fed  me  all 
my  life  long  unto  this  day, 

16  The  angel  ^  which  redeemed  me  from  all  evil,  bless  the 
lads ;  and  let  °  my  name  be  named  on  them,  and  the  name  of  my 
fathers  Abraham  and  Isaac  :  and  let  them  grow  into  a  multitude 
in  the  midst  of  the  earth. 


1  Heb.  11 :  21.    m  ch.  17  :  1,  and  24  :  40.     n  ch.  28  :  15,  and  31. :  11, 13,  24.     Ps.  34 :  22,  and 
121 :  7.     0  Amos  9 :  12.     Acts  15  :  17. 


who  guided  his  hands — guiding  his 
kands  wittingly — laying  on  his  hands 
advisedly,  intentionally  crossing  his 
arms  for  this  very  purpose.  The 
Sept.,  Vulg.,  Targ.,  Syr.  read, 
Changing  his  hands  purposely.  Lay- 
ing on  the  hand  is  here  for  the  first 
time  mentioned  in  the  Scriptures. 
It  is  a  natural  sign  of  conveying 
some  good,  official  or  personal,  spir- 
itual or  temporal,  "  a  supersensual 
power  or  gift,"  as  in  setting  apart  to 
an  office,  transferring  or  conveying 
the  dignity  or  authority.  (Numb. 
27  :  18,  23  ;  Deut.  34  :  9  ;  Matt.  19  : 
13  ;  Acts  6  :  6  ;  8  :  1 7,  etc.  So  it  oc- 
curs in  connection  vs^ith  sacrifices, 
transferring  symbolically  the  guilti- 
ness ;  and  in  cures  wrought  by  Christ 
^•nd  the  apostles,  significant  of  con- 
veying the  grace  of  healing.  So  in 
the  official  investitures  under  the 
New  Testament  church.  (1  Tim.  5  : 
22 ;  2  Tim.  1:6;  see  1  Tim.  4  :  14.) 
By  this  imposition  of  hands  Jacob  in- 
dicates the  solemn,  formal,  official 
conveyance  to  Joseph's  sons  of  the 
primogeniture  in  the  covenant  house- 
hold. The  aposde  Paul  (Heb.  11  : 
21)  instances  this  blessing  of  Jo- 
seph's sons,  as  the  most  notable  and 
special  instance  of  Jacob's  faith  in 
all  his  history. 

15.  Jacob  Messed  Joseph^  in  his 
sons.  He  refers  to  God  as  the  God 
of  the  Covenant — the  God  before 
whom  my  fathers  Abraham  and  Isaac 
did  walk — the  God  which  fed  me.,  as 
a  shepherd  leads  and  feeds  hi  3  flock 


j — shepherded  m,e — ^^  who  was  my 
\  shepherd." —KaWsch.  (Ps.  23  :  1 ; 
I  28  :  9.) 

;  16.  The  Angel  tvhich  redeemed  me, 
etc.  This  Angel,  being  here  made 
equal  with  God,  is  the  Covenant 
An^el — the  Redeemer — (the  Angel 
I  of  His  presence,  Isa.  63  :  9.)  There 
j  is,  therefore,  here  a  threefold  refer- 
ence to  God, — God  as  God,  God  as 
Shepherd,  (leading  and  feeding,) 
and  God  as  Angel,  Redeemer, — and 
it  conveys  a  reference  to  the  Trinity. 
The  Covenant  Angel,  who  redeemed 
the  patriarch  from  all  the  evils  of  his 
way,  is  invoked  to  bless  the  lads.  The 
verb  is  here  in  the  singular.  The 
I  three  Persons  are  one  God.  How 
I  the  parent  is  blessed  in  a  blessing  on 
his  sons !  Though  Joseph's  house 
was  to  be  reared  in  Egypt,  Jacob 
would  have  these  sons  to  be  the 
binding  link  with  the  covenant 
household,  and  would  not  have  the 
sacred  heritage  forgotten  nor  lost. 
^  Let  my  name  be  named  upon  them.. 
This  relates  not  merely  to  their  bear- 
ing the  ancesti'al  name  as  adopted 
sons.  It  is  the  covenant  relation 
which  is  here  expressed ;  the  name 
of  Abraham  and  Isaac  is  to  be  called 
upon  them  ;  they  are  baptized  into  the 
covenant  name.  "  The  true  nature  of 
the  patriarchs  shall  be  discerned  and 
acknowledged  in  Ephraim  and  Manas- 
seh  ;  in  them  shall  those  blessings  of 
grace  and  salvation  be  renewed  which 
Jacob  and  his  fathers  Abraham  and 
Isaac   received   from  God."     "i  And 


B.  C.  1786.] 


CHAPTER   XLVin. 


231 


17  And  when  Joseph  saw  that  his  father  p  laid  his  right  hand 
upon  the  head  of  Ephraim,  it  displeased  him  :  and  he  held  up  his 
father's  hand,  to  remove  it  from  Ephraim's  head  unto  Manasseh's 
head. 

18  And  Joseph  said  unto  his  father,  Not  so,  my  father :  for  this 
is  the  first-born  ;  put  thy  right  hand  ujDon  his  head. 

19  And  his  father  refused,  and  said,  ^  I  know  it,  my  son,  I  know 
it :  he  also  shall  become  a  people,  and  he  also  shall  be  great :  but 
truly  ^  his  younger  brother  shall  be  greater  than  he,  and  h'is  seed 
shall  become  a  multitude  of  nations. 

20  And  he  blessed  them  that  day,  saying,  ^  In  thee  shall  Israel 
bless,  saying,  God  make  thee  as  Ephraim  and  as  Manasseh :  and  he 
set  Ephraim  before  Manasseh.  ♦ 

21  And   Israel   said   unto   Joseph,    Behold,  I  die ;    but  *  God 

p  ver.  14.      q  ver.  14.     r  Numb.  1 :  33,  35,  and  2 :  19  :  21  ;    Deut.  33  :  17  ;   Rev.  7  :  6,  8. 
B  Ruth  4 :  11,  12.     t  ch.  46  :  4,  and  50  :  24. 


let  them  grow  into  a  multitude.  This 
was  the  leading  idea  in  the  covenant 
promise, — the  numerous  offspring, 
and  then  the  promised  land.  The 
verb  here  meaning  to  multiply  is 
connected  with  the  noun  meaning 
fisli^  from  the  rapid  multiplication  of 
fishes.  The  posterity  of  the  sons 
amounted  to  85,200  souls  in  the  time 
of  Moses.  (Deut.  33  :  17;  Numb. 
1  :  33  ;  2  :  19.)  Joseph's  interference 
at  the  first  is  now  recorded. 

17-19.  When  Joseph  saw  how  his 
father  crossed  his  hands  so  that  the 
right  hand  rested  upon  the  younger 
son,  contrary  to  what  could  be  ex- 
pected in  the  order  of  nature,  it  teas 
evil  in  Ms  eyes.  He  lifted  up  his  fa- 
ther's hand  to  remove  it  from  the  one 
to  the  other,  giving  his  reasons,  (vs. 
18.)  ^  His  father  refused.  He  had 
not -less  vision,  but  greater.  He  had 
dim  eyesight,  but  vivid  spiritual  in- 
sight and  foresight,  given  him  of 
God  for  the  occasion.  "  The  bless- 
ing began  to  be  fulfilled  from  the 
time  of  the  Judges,  when  the  tribe 
of  Ephraim  so  increased  in  extent 
and  power  that  it  took  the  lead  of 
all  the  northern  tribes,  and  became 
the  head  of  the  ten  tribes .  and  its  name 


acquired  equal  to  Israel,  whereas,  un- 
der Moses,  Manasseh  had  numbered 
20,000  more  than  Ephraim."  (Numb. 
26  :  34,  37.)  f  ^  multitude  of  na- 
tions. Heb. — The  fidncss  of  nations. 
"  Ephraim  "  came  to  designate  the 
northern  kingdom  of  the  ten  tribes, 
as  Judah,  the  southern,  designated 
the  rest. 

20.  Here  the  blessing  is  more 
formally  expressed  in  substance. 
^  In  thee  (Joseph)  ivill  Israel  (as  a 
nation)  hless^  saying.  Joseph  shall 
be  so  blessed  in  his  two  sons,  and 
their  prosperity  shall  be  so  noted,  as 
that  their  blessing  shall  become  a 
standing  form  of  benediction  in  Israel. 
"  God  make  them  as  Ephraim  and 
Manasseh."  The  blessing  was  not 
merely  a  pious  wish,  nor  a  confident 
hope,  but  the  actual  bestowing  of  a 
blessing,"  by  virtue  of  the  Divine 
warrant.  "  These  words,"  says 
Rahhi  Eaphall,  "  still  form  the  bene- 
diction with  which  every  parent  in 
Israel  blesses  his  child."  (Ruth  4  : 
11,  12.)  Jacob  blessed  Joseph  in 
his  two  sons.     (Vs.  15.) 

2 1 .  The  patriarch  was  now  ready  to 
die.  ^  /  die — am  about  to  die.  I  shall 
be  taken  from  you  ;  but  God  shall  be 


232 


GENESIS. 


[B.  C.  1786. 


shall  be   with   you,  and   bring  you  again  unto  the  land  of  your 
fathers. 

22  Moreover  "^  I  have  given  to  thee  one  portion  above  thy  breth- 
ren, which  I  took  out  of  the  hand  ^  of  the  Amorite  with  my  sword 
and  with  my  bow. 

CHAPTER    XLIX. 

4  ND  Jacob  called  unto  his  sons,  and  said.  Gather  yourselves  to- 
i  JL  gether,  that  I  may  '^  tell  you  that  which  shall  befall  you  ^  in  the 
last  days. 

2  Gather  ^-ourselves  together,  and  hear,  ye  sons  of  Jacob  ;  and 
^  hearken  unto  Israel  j^our  father. 

V  Josh.  24 :  32  ;  1  Chroc.  5:2;  John  4 :  5.  x  ch.  15  :  16,  and  34 :  28  :  Josh.  17  :  14.  etc. 
a  Deut.  33 : 1 ;  Amos  3:7.  b  Deut.  4 :  30 ;  Numb.  24  :  14  :  Isa.  2  :  2,  and  39 :  6  ;  Jer.  23  :  20  ; 
D.in.  2  :  28,  29  ;  Acts  2  :  17  ;  Ileb.  1:2.     c  Ps.  34  :  11. 


with  you.     This  is  the  precious  leg-  , 
jicy  of  pious  parents  to  their  children  : 
— 'the    covenant    presence    of    their  | 
father's  God.     Tlie  point  of  all  tliis  ; 
was   the  important  assurance    upon  i 
-which    the    patriarch's    faith   fixed,  | 
tiiat    God  would  bring  them   again 
unto  the  land  of  their  fathers.    Noth- 
ing  was  said  about  the  intervening 
years   of  bondage,  but   only    about 
iJie  issue  and  result  of  all.     If  all  is 
well  at  last,  if  we  have  Divine  as- 
surance of  being  brought  safely  home, 
this   will  stay  us  in   our  afliictions, 
and  bear  us  up  in  the  house  of  our 
bondage. 

22.  One  portion.  He  now  bestows 
on  Joseph  one  share  or  portion  of 
tlic  promised  land  above  his  brethren. 
^  Which  1  tool:  Murphy  takes  the 
view  that  this  refers  to  the  sacking 
of  Shechem  by  his  sons.  (Ch.  34.) 
But  this  was  Avithout  his  approval, 
and  for  this  he  denounced  his  sons ; 
and  how,  then,  could  he  claim  to 
have  done  this  "  by  his  sword  and  his 
bow" — himself?  It  could  not  refer 
to  the  purchase  of  Shechem,  (ch. 
,']3  :  19,)  which  is  not  a  conquest  by 
arms.  Indeed,  the  patriarch's  time 
liad  not  yet  come  for  taking  forced 
possession  of  the  land.  The  terms, 
therefore,  are  prophetical,  and  look  to 


the  future  conquest  as  if  it  were  al- 
ready accomplished,  thus  evincing 
his  firm  faith  in  the  result ;  meaning 
that  he  would  wrest  the  land  from 
the  Amorites,  (Avhen  their  iniquity 
was  full,  ch.  15  :  16,)  in  the  person 
of  his  posterity,  as  the  land  was  to 
be  his  in  his  descendants.  So  De- 
litzsch,  Baumgcu'ten,  and  others. 
Thus  the  language  is  in  keeping 
with  the  prophetic  blessings  wluch 
follow.  (Comp.  ch.  49  :  28.)  Jacob 
calls  this  excess  of  inheritance  for 
Joseph,  Shechem,  (Lit. — shoulder — 
portion — neck,  ridge,)  "  because  he 
regarded  the  piece  of  land  purchased 
at  Shechem  as  a  pledge  of  the  future 
possession  of  the  whole  land,"  "  and 
there  the  bones  of  Joseph  were 
buried  afler  the  conquest  of  Canaan 
(Josh.  24  :  32;)  and  this  was  after- 
wards regarded  as  a  gift  of  the  ground 
to  Joseph." — Keil.  (John  4  :  5.) 
Bush  takes  it  as  referring  to  a  con- 
(piest  not  mentioned  in  the  history, 
but  as  already  past.  In  the  book  of 
Joshua  it  appears  that  the  descend- 
ants of  Joseph  claimed  the  double 
portion,  and  it  was  granted  to  them 
as  their  right.  (Josh.  17  :  14-18. 
Comp.  ch.  14  :  4.)  The  birthright 
was  Joseph's,  as  we  learn  from 
1  Chron.  5  :  2. 


B.  C.  1786.] 


CHAPTER   XLIX. 


233 


3  If  Keuben,  thou   ai't  ^  my  first-born,  my  miglit,  ®  and  the  be- 

d  ch.  29 :  32.    e  Deut.  21 :  17  ;  Ps.  78 :  51. 


CHAPTER  XLIX. 

§  72.  Jacob's  Blessing  upon  his 
Twelve  Sons.  Further  Mes- 
sianic Promise  in  the  Line 
of  Judah.    Jacob's  Death. 

Jacob  now  calls  together  his  sons 
to  make  known  to  them  his  dying 
will,  and  to  indicate  to  them,  by  the 
spirit  of  prophecy,  their  several  re- 
lations under  the  covenant.  This  is 
in  the  form  of  a  poem — tlie  first  in 
the  inspired  records,  (if  we  except 
only  a  passage,  ch.  4  :  23,  24.)  Some 
persons  have  objected  that  persons 
of  Jacob's  advanced  age  are  not 
found  to  write  poetry,  and  that  it 
would  be  impossible  \o  transmit  it, 
word  for  word,  down  to  the  time  of 
Moses.  But  the  celebrated  Arabic 
poem  {the  MoaUakal)  is  referred  to 
m  answer,  written  at  135  years 
of  age,  and  its  transmission  through 
many  generations  proves  the  possi- 
bility. But  Inspiration  surely  pro- 
vides the  historian  against  natural  for- 
getfulness.  See  Bengslenherg,  Vol.  I. 
p.  76,)  Chrbtology.  Kalisch  refers  to 
an  alleged  ability  of  dying  persons  to 
pry  into  the  future,  and  appeals  to 
heathen  authorities.  It  would  be  a 
heathen  view  to  take  of  Jacob's  pro- 
phetic gift.  Besides,  this  is  not  sup- 
posed to  be  a  merely  natural  effu- 
sion, but  a  supernatural  one.  Every 
attack  upon  the  genuineness  of  this 
prophetic  passage  has  really  pro- 
ceeded from  an  a  priori  denial  of 
all  supernatural  prophecies,  and 
has  been  sustained  by  the  introduc- 
tion of  such  special  historical  allu- 
sions as  might  make  it  to  be  based  on 
the  event. 

1.  Gather  youK-felces  together.  This 
■was  the  formal  patriarchal  sum- 
moas  sent  out  to  the  sons  to  convene 
20* 


them   for  the   solemn  purpose  men- 
tioned— that    I  may     tell    you   that 
which  shall  befall  you  in  the  end  of  the 
;  days,  or  in  the  last  days.    This  phrase 
;  — "  the  last  days,"   is   often  used  to 
denote    the  Messianic   times.     (See 
i  Isaiah  2:2;    Ezek.  38 :    8,16;   Jer. 
I  30  :  24,   etc.)     This   passage  reach- 
i  es    to  that    period,    in  the    Shiloh. 
I  And   it    en^braces     the   intervening 
:  history — "  the   -whole  history    of  the 
I  completion  which  underlies  the  pres- 
!  ent  period  of  growth."     Faber  reads, 
[the  afterhood  of  days.     Thus  the  pas- 
;  sage   is   designated   as    a  prophecy^ 
I  while  it  is  also   called  a  blessing,  (vs. 
I  28.)     Jacob  looks  forward  in  faith  to 
j  the  fulfilment  of  the  Divine  promise 
i  made   to   him   at   his   entrance   into 
i  Canaan,  embracing  the  land  and  the 
I  seed.     He  sees  already,  in  prophetic 
!  spirit,  the  large  increase  of  his  sons 
!  into  powerful  tribes,  and  also  the  oc- 
cupancy  of  the    land    of    Canaan. 
And  now  he  foretells   to  them  their 
relative  prosperity  and  advancement 
\n  the  covenant  land,  and  their  re- 
lations to  each  other  and  to  the  sur- 
rounding nations,  even  to  the  time  of 
their  final  subjection  to  the  peaceful 
sway  of  Him  from  whom  the  sceptre 
of  Judah  should  not   depart.     (See 
Keil   and   Delitzsch.)     According  to 
this  view,  the  eye  of  the  patriarch 
surveys   the  prospect  from  the  first 
foundation   of  Israel   as   the  nation 
and  kingdom  of  God  till  its  comple- 
tion under  the  rule  of  the  Prince  of 
Peace,  whom  the  nations  would  serve 
in  willing  obedience. 

2.  The  summons  is  repeated  to 
draw  near  and  listen,  now  that  they 
are  present  before  him.  They  are 
called  "  sons  of  Jacob  ;  "  and  this  is 
their  natural  relation.  They  are  to 
listen  to  Israel  their  father.  This  is 
their  covenant  relation. 

3.  Reuben — my  first-born  thou.     Hq 


234 


GENESIS. 


[B.  C.  1786. 


ginning  of  my  strength,  the  excellency  of  dignity,  and  the  excel' 
lency  of  power : 

4  Unstable  as  water,  *"  thou  shalt  not  excel :  because  thou 
^  wentest  up  to  thy  father's  bed ;  then  defiledst  thou  it :  he  went 
up  to  my  couch. 

5  *f[  ^'  Simeon  and  Levi  are  ^  brethren  ;  ^  instruments  of  cruelty 
are  in  their  habitations. 

6  0  my  soul,  ^  come  not  thou  into  their  secret ;  ™  unto  their 
assembly,  ^  mine  honor,  be  not  thou  united  :  °  in  their  anger  they 
slew  a'  man,  and  in  their  self-will  they  digged  down  a  wall. 

f  1  Chron.  6:1.  g  ch.  35  :  22  ;  1  Chron.  5:1;  Dent.  27  :  20.  h  ch.  29  :  33,  34.  i  Prov.  18  : 
9.  k  ch.  31 :  25.  1  Prov.  1 :  15,  16.  m  Ps.  26  :  9  ;  Eph.  5  :  11.  n  Ps.  16 .  9  ;  and  30  :  12  ;  aud 
67  :  8.  o  ch.  34  :  26. 


is  here  recognized  as  the  firat-horn. — 
According  to  natural  right  he  was 
entitled  to  tlie  first  rank  among  bis 
brethren,  the  leadership  of  the  tribes 
and  the  double  share  of  the  inheri- 
tance. (Ch.  27:  29.  Deut.  21:  17.) 
^  My  might.  As  first-born  he  was  the 
first  fruit  of  his  manly  strength — and 
the  firstling  of  my  vigor.  The  excel- 
lency of  dignity — superiority  oj  rank, 
— elevation — pre-eminence  of  the 
dignity  of  the  chieftainship.  The 
excellency  of  poioer — pre-eminence  of 
authority — (of  the  first-  born.)  This 
was  Reuben's  position  as  first-born ; 
but  he  had  forfeited  it  by  his  crime 
alluded  to  in  the  next  verse. 

4.  Unstable  as  ivater.  Lit. — Effer- 
vescence— {boiling  over)  as  water — 
referring  to  the  heated  passions 
which  had  disgraced  him — thou  shalt 
not  excel — thou  shalt  not  have  pre- 
eminence,— such  as  would  have  been 
his  in  the  birthright  supremacy.  The 
double  portion  was  transferred  to 
Joseph — the  chieftainship  to  Judah — 
and  the  priesthood  to  Levi.  (See  vs. 
5-7,  8-12:1  Chron.  5:1,2.)  Reuben's 
tribe  thus  attained  to  no  position  in 
the  national  history.  (See  Deut.  33: 
6.)  This,  however,  was  not  accord- 
ing to  the  arbitrary  will  of  the  father, 
transferring  the  birthright  trom  the 
first-born  of  the  less-beloved  to  that 
of  the  more-favored  wife — which  was 


was  according  to  the  Divine  leading 
by  which  Joseph  hafl  been  raised 
above  his  brethren,  yet  without  hav- 
ing the  chieftainship  granted  to  him. 
The  ground  of  Reuben's  sentence  is 
now  stated.  ^  Because — His  crime 
was  lying  with  his  father's  concubine 
Bilhah.  (Ch.  35  :  22.)  t  ^^^en  defl- 
edst  thou — "  Desecrated  hast  thou 
what  should  have  been  sacred  to 
thee."  The  injured  father  then  ex- 
presses himself  in  a  kind  of  appeal 
to  the  sympathies  of  aU.  ^  To  my 
couch  he  went  up.  Yet  the  sentence 
pronounced  here  upon  Reuben  re- 
tains to  him  the  blessing  of  a  tribe's 
share  in  the  promised  land.  It  was 
on  the  east  of  the  Jordan.  No 
judge,  prophet,  nor  ruler  sprang  from 
this  tribe. 

5,  Simeon  and  Levi  are  brethren. 
— not  only  in  descent,  but  in  sympa- 
thy and  co-operation.  1[  Instru- 
ments,  etc.  Weapons  of  ivickedncss 
are  their  swords.  So  the  margin. 
Others  read — are  their  plans;  but 
plans  are  not  iveapons.  Reference 
is  had  to  the  cruelty  of  these  broth- 
ers against  the  Shechemites.  (Ch  35  : 
25.)  Kalisch  reads,  "  An  instrument 
of  violence  is  their  burning  rage." 

6.  Jacob  deprecates  any  commun- 
ion with  such  counsels  of  cruelty. 
Into  their  counsel  come  thou  not,  0  my 

oul ;  toith  their  assembly  let  not  mine 


forbidden,    (Deut.    21:    15,) — but  it  \  honor   be   united — referring  to   thei'' 


B.  C.  1786.] 


CHAPTER  XLIX. 


235 


7  Cursed  he  their  anger,  for  it  tvas  fierce  :  and  their  wrath,  for 
it  was  cruel :  ^  I  will  divide  them  in  Jacob,  and  scatter  them  in 
Israel. 

8  ^  "iJudah,    thou   art  he   whom    thy  brethren   shall    praise 


p  Josh.  19  :  1 ;  and  21 :  5,  6,  7  ;  1  Chron.  4  :  24,  39.    q  ch.  29  :  85  ;  Deut.  33 : 


Dloody  plot  for  the  destruction  of  the 
Sliechemites.  Mine  honor  (glor}')  "  of 
the  soul  as  the  noblest  part  of  man, 
the  centre  of  his  personality  as  the 
imaije  of  God."  (So  Ps.'lG:  9.) 
^  For.  The  criminality  is  now  men- 
tioned.  In  their  wrath  (revenge) 
have  they  slain  (a  ?nan)  men,  and  in 
their  ivantonness  they  have  houghed  {an  \ 
ox)  oxen.  So  the  Septuagint 
(Greek)  version.  Our  version  reads, 
the  last  clause,  have  digged  down  a 
wall.  So  Turner  reads,  "  they  de- 
stroyed a  city."  The  Chaldee,  Syriac, 
and  Vulgate  versions  favor  this. 
The  true  rendering  refers  to  a  pro- 
cess of  wantonly  cutting  the  tendons 
of  oxen  so  as  to  make  them  useless — 
and  out  of  a  mere  wicked,  fierce  re- 
venge. The  tendon  thus  severed 
could  never  be  healed.  (See  Josh. 
11:  6,9;  2  Sam.  8 :  4.)  The 
nouns  are  in  the  singular,  as  giving 
instances  of  their  ferocious  conduct. 
In  ch.  34  :  28,  the  carrpng  oil"  of  the 
cattle  is  mentioned.  This  wanton 
cruelty  was  doubtless  added. 

7.  Jacob  now  pronounces  a  curse 
upon  their  bloody  revenge,  on  ac- 
count of  its  fierceness  and  cruelty. 
*|f  /  icill  divide  them  in  Jacob,  etc.  And 
as  tliey  had  joined  together  in  this 
wicked  work,  Jacob  decrees  their 
separation  and  scatterment,  so  as  to 
form  no  independent  nor  compacted 
tribes.  This  sentence  Avas  so  fulfilled, 
when  Canaan  was  conquered,  that 
Simeon  was  weakest  of  all  the  tribes  , 
at  the  close  of  their  sojourn  in  the 
wilderness.  (Num.  26  :  14.)  He  was 
passed  over  in  the  blessing  of  Moses. : 
(Deut.  33.)  He  received  no  sepa- 
rate territory  in  the  allotment,  except 
Bome  cities  of  Judah's,  (Josh.  19  :  1- , 


9,)  See  1  Chron.  4:  27,  which  re- 
cords the  fact  that  "  Simeon  had  not 
many  children,  neither  did  all  their 
family  multiply."  Two  colonics  were 
sent  out  and  separated  from  the  par- 
ent stock.  (1  Chron.  4:  24,  43.) 
;  Levi's  portion  was  that  of  forty-eight 
towns  or  cities  scattered  in  different 
I  districts  of  the  land.  (Josh.  21:  1, 
40.)  True,  indeed,  this  scattering  of 
Levi  was  changed  into  a  blessing  for 
the  tribes  by  his  accession  to  the 
priesthood.  So  Moses  pronounces  a 
different  sentence  upon  Levi.  (Deut. 
33  :  8.)  And  Simeon  and  Levi,  like 
Reuben,  are  granted  a  share  in  the 
family  heritage  of  Canaan.  They 
are  classed  under  one  head — a  hint 
that  they  will  count  but  one  tribe. 
(1.)  It  is  the  Lord's  ordinance  that 
men's  deeds  shall  tell,  not  on  them- 
selves alone,  but  on  their  children 
after  them.  None  of  us  liveth  to 
himself,  but  also  to  others,  and  espec- 
ially to  our  seed  after  us.  Features 
of  character,  as  well  as  features  of 
countenance,  pass  by  inheritance,  as 
it  were,  or  by  hereditary  descent 
from  us  to  them.  This  is  the  law  of 
God's  providence.  (2.)  But  this 
law  in  its  operation  admits  of  being 
modified.  The  Lord  keeps  the  ex- 
ecution of  it  in  his  own  hands.  Sim- 
eon's sons  continue  to  be  like  him- 
self—  doing  the  same  works.  On 
them  the  sentence  falls  with  un- 
mitigated severity.  In  the  tribe  of 
Levi  there  are  indications  of  a  better 
mind.  And  the  sentence  is  gracious- 
ly sanctified.     (See   Candlish.) 

8.  Judah  is  the  first  to  receive  an 
unmixed  blessing.  He  is  the  fourth 
son.  '•  His  is  the  blessing  of  inal- 
ienable   supremacy    and   power." — • 


236 


GENESIS. 


[B.  C.  1 786. 


'^  thine  hand   shall  be  in  the  neck  of  thine  enemies ;  ^  thy  father's 
children  shall  bow  down  before  thee. 

9  Judah  is  *a  lion's  whelp;  from  the  prey,  my  son,  thou  art 
gone  up  :  "^  he  stooped  down,  Ae  couched  as  a  lion,  and  as  an  old 
lion  :  who  shall  rouse  him  up  ? 

10  ^  The  sceptre  shall  not  depart  from  Judah,  nor  ^  a  lawgiver 
''■  from  between  his  feet,  ^  until  Shiloh  come  :  ^  and  unto  him  shall 
tiie  gathering  of  the  people  be. 

rPs.  18:40.     s  ch.  27  :  29 ;  1  Chron.  5  :  2.     t  Hos.  5  14  ,•  Rev.  6  :  5.    v  Numb.23  :  24,  aud 
'2i  :  9.     X  Numb.  24  :  17  ;  Jer.  CO  :  21 ;  Zech.  10  :  11.    y  Ps.  60  :  7,  and  108  :  8  :  or.  Nuaib.  21  • 
J 3.     z  Deut.  28  :  57.     a  Isa.  11  :  1,  and  62  :  11 ;  Ezek.  21 :  27  ;  Dan.  9  :  25  ;  Matt!  21 :  9  ;  Luke 
1  :  32  :  33.     b  Isa.  2  :  2,  and  11 :  10,  and  42  :  1,  4,  and  49 :  6,  7,  22,  23,  and  55  :  4,  5,  and  60 
1.  3,  4,  5 ;  Hag.  2:7;  Luke  2  :  30,  31,  32. 


Keil  and  Delitzsch.  Heb. — Judah, 
thou — thy  hretJiren  shall  praise  thee. 
Tiie  name  signifies  not  merely  the 
praised  one,  but  lie  for  whom  Jeho- 
vah is  praised.  (Ch.  29  :  35.)  "  This 
7! omen  the  patriarch  seized  as  an 
omen,  and  expounded  it  as  a  presage 
of  the  future  history  of  Judah.  He 
should  be  all  that  his  name  implied. 
See  how  Judah's  noble  character  had 
aii-eady  been  displayed  in  the  histo- 
ly  of  Joseph.  (Ch  37  :  26  ;  43  :  9, 
10  ;  44  :  16.)  He  Avould  be  victori- 
ous— thy  hand  on  the  neck  of  thy  en- 
emies— grasping  them — thy  father's 
sons  shall  how  down  to  thee,  as  was 
predicted  in  case  of  Joseph.  (Ch. 
:)'o :  6-8.)  Under  David  this  was 
fu hilled  when  all  the  tribes  of  Israel 
luiid  homage  to  the  tribe  of  Judah. 
(2  Sam.  5 :  1,  2 ;  comp.  1  Sam.  18  : 
6,  7,  16.) 

9.  Judah  is  now  characterized  as 
];  on-like  in  nature  aud  prowess.  A 
don's  ichelp — a  young  Hon  ;  in  youth- 
vime  even  giving  early  indications  of 
supremacy — then  soon  triumphing 
ill  mastery  of  the  prey;  from  the 
prey,  my  son,  thou  art  gone  up  (to 
I  lie  forests.  Sol.  Song  4  :  8.)  He 
/.'(IS  lam  down — lie  croucheth  as  a  li- 
nn m  conscious  supremacy — like  a 
lioness — most  fierce  in  defending  her 
young — no  one  daring  to  rouse  him 
up.  ^  Who  shall  rouse  him  f  The 
jiassage  plainly  implies  something 
more  than  Judah's  lead  in  the  des- 


ert and  in  the  "v^^ars  of  the  Judges' 
time,  and  points  to  the  position  at- 
tained by  Judah,  through  the  war- 
like successes  of  David.  This  is  ad- 
mitted by  Knohel  as  cited  by  Kcil 
and  Delitzsch. 

10.  This  lion-predorainacy  is  now 
more  literally  expressed.  The  scep- 
tre shall  not  depart — a  tribal  sceptre 
— a  symbol  of  royal  authority.  ^  Nor 
a  laivgiver — nor  a  ruler's  staff. 
(Keil,  Kalisch.)  The  term  means 
first  a  commander — lawgiver,  (Deut 
33  :  21,)  then  a  judicial  staff  or 
ruler's  sceptre,  (Numb.  21  :  18.) 
When  the  ancient  kings  addressed 
public  assemblies,  they  held  in  their 
hands  this  sceptre.  When  they  sat 
in  state  upon  the  throne  they  rested 
it  between  their  feet,  unless  person- 
al application  was  made  to  them, 
when  they  stretched  it  out.  A  Per- 
sian king  is  represented,  on  the  ru- 
ins of  Persepolis,  as  holding  the  staff 
between  his  feet,  while  it  inclined 
toward  his  shoulder.  But  the  sense 
of  lawgiver  is  best  suited  here  to  the 
varied  form  of  the  parallelism.  And 
then  the  figure  is  of  the  lion,  who 
has  between  his  feet  the  lawgiver  ; 
that  is,  has  the  legislative  control,  or 
the  control  of  the  state.  Judah  shall 
be  dominant,  and  shall  have  the  au- 
thority and  control  as  a  tribe,  until 
Shiloh  come.  *|  Until  Shiloh  come. 
The  pei'sonal  feature  of  this  prophe- 
cy  has    been  every  way  rendered. 


B.  C.  1786.] 


CHAPTER  XLIX. 


237 


Some  reading,  Shiloli — Ms  son,  but 
the  word  is  never  met  with  in  this 
sense.  Others  read  it  as  'jj  for  '^'2?^. 
who  and  -^^  lo  him — until  he  who  to 
him — supplying  other  chief  words 
(as)  the  dominion  belongs.  Turner 
reads,  "  Until  he  comes  to  whom  it  be- 
longs," that  is,  the  kingdom  or  con- 
trol. This  is  not  authorized.  Oth- 
ers read,  Shiloh  as  meaning  7'esl,  or 
place  of  rest — till  rest  comes,  or,  he 
comes  to  a  place  of  rest,  Avhich  De- 
litzsch  pronounces  grammatically  im- 
possible. Others  read,  until  he  come 
to  Shiloh.  This  is  the  name  of  a 
town  or  city  of  Ephraim,  wdiere  the 
tabernacle  was  pitched  on  the  con- 
quest of  Canaan  by  the  Israelites 
under  Joshua,  and  remained  till  at 
least  the  time  of  Eli.  ( Judg.  1 8  : 
31 ;  1  8am.  1  :  3  ;  2:  12.)  Kalisch 
reads,  Even  when  they  come  to  Shiloh. 
And  he  refers  it  to  the  time  when, 
after  the  revolt  of  the  ten  tribes,  the 
division  was  accomplished  into  tAvo 
kingdoms  by  the  co-operation  of  the 
prophet  Ahijah,  and  most  p7'obablg 
by  a  public  proclamation  at  Shiloh, 
his  native  town,  and  for  centuries 
the  place  of  general  or  national  as- 
semblies. "  Jt  is  (he  says)  from  this 
equilibrium  of  Ephraim  and  Judah 
as  the  point  of  viev,^  that  our  address 
is  to  be  understood.  The  sceptre 
shall  not  depart  from  Judah  even 
if  many  flock  to  Shiloh  and  join 
th?.  crown  of  Joseph.  He  refers  to 
1  Kings  11:  36-39.  But  the  extreme 
remoteness  of  this  explanation  is  con- 
clusive against  it.  By  others  the 
reference  is  to  Josh.  18:  1,  where, 
after  the  conquest  of  the  land  and 
its  distribution  among  the  tribes  had 
begun,  the  congregation  assembled  at 
Shiloh  and  erected  the  tabernacle, 
and  proceeded  to  complete  the  par- 
tition of  the  land.  But  Murphy  re- 
pHes  to  this,  (1,)  Judah  did  not  come 
to  Shiloh  in  any  exclusive  sense,  be- 
sides that,  (2,)  Shiloh  had  not  yet 
been  named  as  a  known  locality  in 


the  land  of  promise.  (3.)  His  com- 
ing thither  with  his  fellows  had  no 
bearing  on  his  supremacy.  (4.)  He 
did  not  come  to  Shiloh  as  the  seat  of 
his  government  or  any  part  of  his 
territory.  (5.)  The  real  sovereign- 
ty of  Judah  took  place  after  this  con- 
vention at  Shiloh  and  not  before  it. 
Even  if  Shiloh  existed  in  Jacob's 
time,  it  had  no  prominence  and  is 
not  named  in  the  patriarchal  history. 
Hence  it  could  not  have  been  re- 
ferred to  as  the  goal  of  Judah's  su- 
premacy except  by  Divine  revela- 
tion. And  then  where  is  the  fulhl- 
ment?  Judah  did  not  there  find 
permanent  rest,  nor  the  willing  obe- 
dience of  the  nations.  Besides,  up 
to  the  time  of  the  arrival  at  Shiloh, 
Judah  did  not  possess  the  promised 
rule  over  the  tribes.  Though  it  took 
lead  in  the  march,  it  did  not  hold 
the  chief  command.  (Numb.  2  :  3- 
9  ;  10  :  14.)  The  sceptre  was  held 
by  Moses,  a  Levite,  in  the  wilder- 
ness, and  by  Joshua,  an  Ephraimite, 
at  the  conquest  of  Canaan.  It  was 
not  till  after  the  rejection  of  the 
abode  at  Shiloh,  and  after  the  re-  • 
moA'al  of  the  ark  of  the  covenant  by 
the  Philistines,  (1  Sam.  4,)  that  God 
selected  the  tribe  of  Judah  and  chose 
David.  (Ps.  78:  60-72.  See  A>// 
and  Belitzsch.)  "  Had  Jacob,  there- 
fore, promised  to  his  son  Judah  the 
sceptre,  and  the  ruler's  statf  over  the 
tribes  until  he  came  to  Shiloh,  he 
would  have  uttered  no  prophecy, 
but  simply  a  pious  wish,  which  would 
have  remained  entirely  unfulfilled." 
Shiloh  is,  therefore,  to  be  taken  as  a 
personal  name  and  not  the  name  of 
a  place.  It  is  in  close'  connection 
with  Shilomoh — Solomon.  It  is  from 
the  verb  signifying  to  rest,  and  means 
the  personal  rest.  Jesus  is  called 
our  peace.  The  A^irgin's  son  is  pre- 
dicted by  Isaiah  as  "  the  Prince  of 
peace."  "  The  counsel  of  peace  shall 
be  betwixt  them  both  " — both  his 
offices.    (Zech.  6  :  13.)    We   regard 


238 


GENESIS. 


[B.C.  1786. 


tliis,  therefore,  as  a  title  of  the  Mes- 
siah, in  common  with  the  whole  line 
of  Jewish  interpreters  and  the  whole 
Christian  church.  And  the  advent 
of'  the  Messiah  is  here  pointed  to, 
and  proclaimed.  This  makes  the 
sense  consistent,  that  before  Mes- 
siah's coming,  the  highest  pitch  of 
Judah's  supremacy  in  its  primary 
form  was  to  be  attained.  So  it  was 
attained.  By  the  coming  of  Shiloh, 
that  supremacy  was  to  be  replaced 
by  the  higher  form  of  pre-eminence 
wlii(.'h  the  Prince  of  Peace  inaugu- 
rated. Though  Judea  had  become 
a  conquered  province  of  the  Ro- 
mans prior  to  Christ's  coming,  yet  it 
retained  its  religious  polity  and  its 
power  of  self-government  until  some 
seventy  years  after  His  advent,  when 
the  Jewish  temple  and  polity  were 
destroyed.  The  tribal  sceptre  was 
with  Judah  in  all  the  periods  from 
the  time  of  David,  (1  Chron.  28  :  4,) 
under  the  revolt,  till  the  captivity, 
when  the  nation  was  virtually  at)- 
sorbcd  in  Judah  ;  and  whatever  trace 
of  self-government  remained  be- 
longed to  him  until  the  birth  of  Je- 
sus, who  was  the  lineal  descendant 
of  the  royal  line  of  David,  and  of 
Judah,  and  was  the  Messiah,  the 
anointed  of  heaven  to  be  the  king  of 
Zion  and  of  Israel  in  a  far  higher 
sense  than  ever  before.  (See  Mur- 
pJuj.)  To  object  to  this  interpreta- 
tion that  the  expectation  of  a  per- 
sonal jNlessiah  was  foreign  to  the  pa- 
triarchal age,  is  to  beg  the  v.ery  ques- 
tion in  dispute,  and  "  to  decide  how 
nuich  the  patriarch  Jacob  ought  to 
have  been  able  to  prophesy."  "  It 
has  been  supposed  by  Eusebius  and 
other  very  respectable  writers,  that 
"  the  sceptre  departed  from  Judah  " 
on  the  accession  of  Herod,  who  is 
called  "a  foreigner,"  and  who  was 
not  of  Jewish  extraction.  But  the 
fact  does  not  warrant  the  conclusion. 
The  Jewish  nation  still  retained  the 
right  of  self-government.     The  exer- 


cise of  the  sceptre  was  indeed  re- 
stricted, but  was  not  taken  away. 
Herod's  government  was  Jewish  gov- 
ernment and  was  regulated  by  Jew- 
ish laws.  As  well  might  it  be  said 
that  the  sceptre  departed  from  the 
,  French  nation  when  the  Corslcaii 
became  their  Emperor.  The  civil 
rights  of  the  Jewish  people  were 
controlled  by  the  influence  of  the 
!  Romans,  but  they  were  not  entirely 
I  taken  away  until  the  overthrow  of 
j  the  nation." — Turner.  The  prophe- 
cy of  a  personal  Saviour  was  dimly 
given  in  the  garden,  and  developed 
in  Noah's  benediction.  And  now 
those  same  prophetic  ideas  are  more 
fully  expressed  in  this  passage,  of 
a  great  Comer  putting  down  evil, 
and  of  Japheth  dwelling  in  the  tents 
of  Shem,  or  the  seed  of  Abraham 
blessing  the  nations,  or  the  obedience 
of  the  nations  accruing  to  the  Shiloh. 
\  This  view  harmonizes  the  whq^e 
chain  of  early  prophecies.  In  the 
very  next  prediction  (Balaam's)  the 
ideas  are  more  fully  developed,  and 
Judah's  lion-hearted  nature  is  trans- 
ferred to  Israel  as  a  nation,  (Numb. 
23  :  24 ;  24  :  9,)  and  the  figure  of 
the  sceptre  or  ruler  coming  forth 
from  Israel  to  smite  all  his  foes 
(Numb.  24 :  17)  is  taken  verbatim 
from  these,  (vs.  9,  10.)  And  so  the 
prophecies  expand  and  are  unfolded 
till  Nathan  announces  to  David  the 
promise,  which  is  the  basis  of  all  the 
Messianic  Psalms,  that  he  should 
never  fail  to  have  a  son  to  sit  upon 
his  throne.  (2  Sam.  7  :  13.)  In 
this  sense  the  reign  and  sceptre  of 
the  tribe  of  Judah,  in  the  person  of 
the  Shiloh,  is  to  ho,  forever.  So  Sol- 
omon saw  in  his  own  reign  of  peace 
(by  the  spirit  of  prophecy)  the  com- 
ing glorious,  peaceful  reign  of  the 
Prince  of  Peace,  the  Shiloh  — 
rest  or  peace.  (Ps.  72.)  And  thus 
the  kingdom  of  Judah  arose  from  its 
temporary  overthrow  to  a  new  and 
imperishable  glory  iu   Jesus  Christ, 


B.C.  1786.] 


CHAPTER  XLIX. 


239 


11  ^  Binding  his  foal  unto  the  vine,  and  his  ass's  colt  unto  the 
choice  vine  ;  he  washed  his  garments  in  wine,  and  his  clothes  in  the 
blood  of  grapes  : 

12  ^  His  eyes  shall  be  red  with  wine,  and  his  teeth  white  with 
milk. 

c  2  Kings  18  :  32.    d  Prov.  23  :  29. 


(Heb.  7:  14,)  who  conquers  all  foes 
as  "  the  Lion  of  the  tribe  of  Judah," 
(Rev.  5:5,)  and  reigns  as  the  true 
Prince  of  Peace  and  as  "  our 
Peace,"  (Eph.  2 :  14,)  forever  and 
ever.  (See  Keil  and  Delitzsch.  See 
Isa.  9:  5,  6;  11:  1-10;  Ezek.  21: 
27,  "  till  he  comes  to  loliom  the  right 
helongs")  Calvin  has  it,  when  Shi- 
loh  should  come  the  tribe  should  no 
longer  boast  either  an  independent 
king  or  a  judge  of  their  own.  The 
phrase  expressed  by  until  13  ^ 
does  not  necessarily  limit  the  suprem- 
acy, as  if  it  would  then  terminate, 
though  this  has  been  the  general 
view,  and  is  the  more  common  mean- 
ing. (See  Jer.  26  :  13,  '■'•  and  grew 
until  he  became  very  great.")  It  does 
not  imply  that  that  was  the  end  of  the 
growth,  or  that  thence  there  was  a 
decline.  So  says  Keil  :  "  It  is  evi- 
dent that  the  coming  of  Shiloh  is  not 
to  be  regarded  as  terminating  the 
rule  of  Judah,  from  the  last  clause 
of  the  verse,  according  to  which  it 
was  only  then  that  it  would  attain 
to  dominion  over  the  nations."  It 
is  more  commonly  understood  as 
pointing  to  the  destruction  of  the 
Jewish  state  subsequent  to  the  com- 
ing of  the  Shiloh.  And  difficulties 
have  been  found  in  the  fact  that  Ju- 
dea  became  a  conquered  province 
of  Rome  prior  to  Christ's  coming. 
But  the  Jewish  polity  was  retained, 
and  the  right  of  self-government,  un- 
til A.  D.  70.  Yet  in  the  larger 
sense  of  the  passage  Judah  is  to  be 
understood  as  only  then  attaining  to 
full  dominion,  when  Shiloh's  coming 
should  introduce  the  obedience  of 
the  nations.     And  the  prophecy  does 


not  exclude  the  idea  of  a  temporary 
loss  of  power.  (Ezek.  21  :  29.)  Fi- 
nally, the  history  proves  the  prophe- 
cy. The  facts  illuminate  the  phrases 
Such  a  Shiloh  has  come.  Such  a 
kingdom  has  arisen  from  Judah  as 
is  here  implied.  And  already  it  is 
plainly  indicated  to  whom  it  is,  and 
to  whom  alone,  that  the  obedience  of 
the  nations  can  be  said  to  be  and 
belong — the  Lord  Jesus  Christ. 
^  The  gathering  of  the  people.  The 
temi  here,  yiqlmth,  means  the  obedi- 
ence of  a  son — willing,  filial  obedi- 
ence, homage.  The  people  cannot 
refer  to  the  associated  tribes,  for  Ju- 
dah already  holds  the  tribal  sceptre 
over  them  prior  to  the  coming  of  the 
Shiloh.  It  must  refer  to  the  people 
or  nations  of  the  world.  Universal 
obedience  shall  be  rendered  to  Him 
— the  Shiloh.  This  is  "  the  seed 
of  Abraham  in  whom  all  the  families 
of  the  earth  are  to  be  blessed."  Thus 
the  Messianic  promise  narrows  down 
to  describe  the  personal  Messiah. 
First,  it  is  the  seed  in  general  terms. 
Then  thy  seed,  Abraham's.  The-n 
the  very  tribe  of  Abraham's  descend- 
ants is  here  given — Judah. 

11,  12.  Binding  his  foal  unto  the 
vine — binding  his  she-ass  to  the  vine. 
Judah's  blessing  is  here  continued 
in  a  description  of  his  abundant 
products  and  possessions  in  the  prom- 
ised land.  Judah  is  represented  as 
having  attained  dominion  over  sur- 
rounding enemies,  and  so  he  may 
enjoy  his  repose  amidst  the  abun- 
dance of  his  heritage.  The  quiet  ass 
which  he  rides  is  tied  to  the  vine. 
Riding  was  upon  asses,  commonly 
(except  camels),  and  in  later  times 


240 


GENESIS. 


[B.  C.  1786 


13  IF  ^  Zebulun  sliall  dwell  at  the  haven  of  the  sea ;  and  he 
shall  he  for  an  haven  of  ships ;  and  his  border  shall  be  unto 
Zidon. 

14  ^  Issachaf  is  a  strong  ass,  couching  down  between  two  bur- 
dens : 

15  And  he  saw  that  rest  was  good,  and  the  land  that  it  ivas 
pleasant ;  and  bowed  ^  his  shoulder  to  bear,  and  became  a  servant 
unto  tribute. 


e  Deut.  33 :  18, 19  :  Josh.  19  :  10,  11.    f  1  Sam.  10 ;  9 


riding  upon  an  ass  was  the  mark  of 
dignity  and  state.  (Judg.  1 :  14 ; 
10:  4;  12:  14;  2  Sam.  19:  27.) 
Riding  upon  white  asses  was  the 
equipage  of  judges.  Luther  and 
gome  of  the  Fathers  regard  this  pas- 
sage as  describing  the  Shiloh,  the 
Lord  Jesus  Christ,  in  His  advent, 
who  rode  upon  an  ass  and  an  ass's 
colt.  But  the  application  to  Judah 
is  best  carried  out.  ^  Wine  and  milk 
were  the  rich  products  of  Palestine, 
and  here  the  wine  is  represented  as 
so  abundant  that  his  clothes  may  be 
washed  in  it  as  in  water.  And  so, 
too,  he  has  his  fill  of  wine  and  milk, 
so  as  to  have  his  ej/es  red  or  sparJding 
or  dull  with  ivine,  and  his  teeth  white 
with  milk.  This — ichite  of  teeth  from 
milk — shall  be  the  full  enjoyment 
that  Judah  shall  have  in  the  abun- 
dant products  of  the  soil,  which 
'■'■  flowed  with  milk"  and  abounded  in 
wine.  There  is  a  reference,  also,  to 
the  gospel  provisions,  which  are  called 
by  the  prophet  "  wine  and  milk" 
(Isa.  55  :  1,)  as  there  is  in  the  former 
clause,  to  the  Messiah's  advent  of 
peace  and  triumphant  entry  into  Je- 
rusalem, sitting  upon  an  ass  and  upon 
a  colt  the  foal  of  an  ass.  (Zech.  9  : 
9.)  The  soil  of  Judah  near  Hebron 
and  Engedi  produced  the  best  wine 
in  Canaan.  That  hill  country  of 
Judea  was  the  district  from  which 
the  spies  took  the  enormous  clusters. 
We  saw  around  Hebron  the  most 
enormous  bunches  of  young  grapes 
on  the  vines.     (See  Numb.  13:  23, 


24.)  Fine  pasture  lands  were  and 
are  still  found  in  Judah's  territory — 
by  Tekoah  and  Carmel.  (1  Sam. 
25  :  2  ;  Amos  :  1  ;  2  Chron.  26  ;  10.) 

13.  Zehulun  means  dwelling.  ^  At 
the  haven  of  the  sea — to  the  shore 
of  the  ocean. — Keil.  On  the  coast 
of  seas.  For  a  haven  of  the  sea  he 
dwells,  for  a  haven  of  shij^s  is  he. 
— Kaliseh.  It  is  commonly  thought 
that  this  tribe  was  located  on  the 
sea-coast  extending  to  Sidon.  Keil 
reads,  And  indeed,  towai^ds  the  coast 
of  ships,  and  his  side  towards  Sidon. 
Lit. —  Upon  Sidon.  Keil  holds  that 
it  "  did  not  touch  the  jNIediterranean 
nor  Sidon,  but  was  separated  from 
it  by  Asher,  and  from  the  Sea  of 
Galilee  by  Napthali.  So  that  here 
is  proof  that  the  prophecy  could  not 
have  been  written  after  the  event." 
Keil  thinks  that  the  meaning  of  the 
name  is  dwelt  upon  to  point  out  the 
blessing  this  tribe  was  to  receive 
from  the  situation  of  its  inheritance. 
(Deut.  33  :  19.)  Zebulun  may  have 
had  some  shipping  ports  on  the  PhcE- 
nician  coast  near  Sidon,  or  near 
Carmel. 

14,  15.  Issachar — burden-hearer.  A 
bony  (or  strong)  ass,  crouching  be- 
tween the  folds. — Kaliseh.  Lying  down 
tvithin  his  borders. — Turner.  Crouch- 
ing betiveen  the  hurdles. — Murphy. 
Lounging  among  the  pens  or  stalls  in 
which  the  cattle  were  lodged.  (Judg.. 
5  :  16.)  "  Ease,  at  the  cost  of  liberty, 
AvIU  be  the  characteristic  of  the  tribe 
of    Issachar." — Delitzsch.       Content 


B.  C.  1786.] 


CHAPTER  XLIX. 


241 


16  H  ^  Dan   shall  judge  his  people,  as  one  of  the  tribes  of  Is- 
rael. 

17  ^  Dan  shall  be  a  serpent  by  the  way,  an    adder  in  the  path, 
that  biteth  the  horse-heels,  so  that  his  rider  shall  fall  backward. 

18  '  I  have  waited  for  thy  salvation,  0  Lord  ! 

19  IF  ^  Gad,  a  troop  shall  overcome  him  :  but  he  shall  overcome 
at  the  last. 


g  Deut.  33  :  22  ;  Judg.  18  :  1,  2.      h  Judg.  18 :  27 
25  :  9.    k  Deut.  33  :  20  ;  1  Chron.  5  :  18. 


i  Ps.  25  :  6,  and  119  :  166, 174  ;  Isa. 


with  material  good — given  to  agri- 
culture and  satisfied  with  his  slavish 
work  and  easy  wages.  "  Like  an 
idle  beast  of  burden,  he  would  rath- 
er submit  to  the  yoke  and  be  forced 
to  do  the  work  of  a  slave  than  risk 
his  possessions  and  peace  in  the  strug- 
gle for  liberty."  The  next  clause  ex- 
plains to  this  effect.  ^  He  saw  tliat 
rest  was  a  good,  (Keil,)  and  the  land 
that  it  was  pleasant,  and  he  bowed  his 
shoulder  to  bear,  and  became  a  servant 
of  tribute.  Issachar,  however,  in  the 
wars  of  the  judges,  gained  renown  for 
heroism.  (But  see  Judg.  5:  14,-15, 
IS.)  And  they  are  credited  with 
being  prudent  and  sagacious.  "  They 
were  men  that  had  understanding  of 
the  times  to  know  what  Israel  ought  to 
do."  (1  Chron.  12:  32.)  ^Between two 
burdens.  Rosenmiiller  reads,  between 
the  two  borders,  or  boundaries.  This 
involves  a  passing  censure  or  reproach. 
16,  17.  Dan.  The  sons  of  the 
handmaids  here  follow  the  sons  of 
Leah.  Dan — from  a  verb  that  means 
to  judge.  Dan  will  procure  his  peo- 
ple justice.  Keil.  Dan  will  judge 
his  jjeople.  Kahsch.  Though  the  son 
of  a  handmaid,  he  was  to  be  as  one 
of  the  tribes  of  Israel.  "He  shall 
have  equal  portion  with  his  brethren, 
the  sons  of  Leah."  Let  Dan  become 
a  serpent  by  the  ivay — a  horned  adder 
in  the  path,  that  biteth  the  horse's  heels, 
so  that  its  rider  falls  back. — Keih 
Dan  shall  be  a  serpent  upon  the  loay, 
that  biteth,  etc.  A  serpent  subtlety 
was  a  characteristic  of  the  tribe  in 
•which  the  romantic  chivahy  of  the 
21 


brave,  gigantic  Samson  is  conspicu- 
ous, "when,  with  the  cunning  of  the 
serpent,  he  overthrew  the  mightiest 
foes.  This  "  horned  serpent "  is  of  the 
color  of  the  sand,  and  fatally  wounds 
the  traveller  by  throwing  out  its  feel- 
ers. Samson,  who  was  also  an  eminent 
one  of  the  judges,  was  of  this  tribe. 
And  some  have  supposed  that  this 
passage  is  a  prophecy  of  Samson  as 
a  judge  of  his  people. 

18.  Severe  conflicts  are  implied 
already  by  these  characteristics  of 
Dan.  Hence  the  patriarch  now 
breaks  out  in  the  earnest  prayer,  "  / 
have  waited  for  thy  salvation,  0  Jeho- 
vah." Thus  he  expresses  his  confi- 
dence that  his  descendants  would 
receive  the  help  of  the  Covenant 
God,  and  he  expects  His  salvation — 
"  the  redemption  of  Messiah,  the  Son 
of  David,  which  thou  through  thy 
word  hast  promised  to  bring  to  thy 
people,  the  children  of  Israel.  For 
this,  thy  redemption,  my  soul  waits." 
This  is  the  paraphrase  of  the  Tar- 
gums  (Jerus.  and  Jona.)  which  re- 
gards the  passage  as  Messianic. 

19.  Gad — a  troop.  A  troop  shall 
overcome  him — will  crowd  upon  him. 
A  host  will  oppress  him. — Kalisch.  A 
press  presses  him. — Keil.  But  though 
subject  thus  to  the  assaults  of  the 
enemy,  he  shall  press  his  heel — harass 
his  rear.  He  is  counted  among  the 
braves.  (1  Chron.  5  :  18  ;  12  :  8-15.) 
Keil  understands  this  term  (heel)  not 
of  the  rear  guard,  but  rather  of  the 
reserves.  He  shall  rout  and  pursue 
his  enemies. 


242 


GENESIS. 


[B.  C.  1786. 


20  "fr  ^  Out  of  Asher  his  bread  shall  he  fat,  and  he  shall  yield 
voyal  dainties. 

21  IF  ""^  ISTaphtali  is  an  hind  let  loose  :  he  giveth  goodly  words. 

22  IT  Joseph  is  a  fruitful  bough,  even  a  fruitful  hough  by  a  well, 
whose  branches  run  over  the  wall : 


1  Deut.  33  :  24  :  Josh.  19  :  24.    m  Deut.  S3 :  23. 


20.  Out  of  Asher.  The  word 
means  blessed.  Out  of  Asher,  fat 
(rich)  his  bread  (cometh)  and  he 
yieldeth  royal  dainties.  A  very  fertile 
soil  is  thus  indicated.  The  territory 
of  Asher,  extending  from  Carmel  to 
Tyre,  comprised  some  of  the  richest 
plains,  abounding  in  wheat  and  oil. 
"  He  idllfurnvih  royal  dainties."  Sol- 
omon supplied  the  household  of  King 
Hiram  from  this  district.  (1  Kings 
5:11.) 

21.  Naphtali  is  a  hind  let  loose — 
A  deer  roaming  at  liberty. — Taylor. 
He  shooteth  forth  goodly  branches 
(majestic  antlers.)  He  utiereth  ivords 
of  beauty. — Kalisch.  A  bounding 
hind.  Woi'ds  of  pleasantness  he  brings. 
Murphy  thinks  that  "  eloquence  in 
prose  and  verse  was  characteristic  of 
this  tribe."  They  are  found  tri- 
umphing over  Jabin's  host,  and 
this  is  celebrated  in  the  song  of 
Deborah  and  Barak.  (Judg.  4  :  5.) 
If  the  first  clause  of  the  verse  refers 
to  the  pleasant  territory  over  which 
the  tribe  roams  at  liberty,  then  the 
second  clause  may  refer  to  the  ex- 
altation and  joy  of  the  tribe.  De 
Wette  and  Dathe  read  Naphtali  is  a 
spreading  iree^  (terebinth,)  ivhichputs 
forth  beautiful  branches.  So  Bochart. 
But  the  former  rendering  is  better. 
May  not  Naphtali  have  outstripped 
his  brethren  on  returning  from 
Egypt,  and  have  fir?t  conveyed  the 
news  of  Joseph's  dignity  and  power  V 
"  The  Naphtalites  were  the  high- 
landers  of  Palestine."  Jacob  may 
have  had  in  eye  one  of  their  own 
gazelles  as  an  emblem  of  the  tribe. 
A  hind  roaming  at  large.     We  have 


seen  these  beautiful  creatures  leap- 
ing over  the  hills  in  this  upland  re- 
gion. And  they  might  also  seem  to 
represent  the  character  of  the  tribe. 
"  Timid  and  undecided  at  first,  more 
inclined  to  flee  than  to  fight ;  but, 
when  once  brought  to  bay,  a  fierce, 
active,  and  dangerous  foe."  (Comp. 
2  Sam.  2:18;  1  Chron.  12:8.)  He 
utiereth  words  of  beauty  has  been 
thought  to  refer  to  the  poetic  effu- 
sion of  Barak — the  war-song  of  the 
Naphtaiite  h.ero  and  Israel's  deliv- 
erer. (Judg.  5.)  But  may  it  not  rather 
refer  prophetically  to  the  gospel 
words  of  our  Lord — those  words  of 
matchless  beauty  ?  And  is  not  this 
the  point  of  the  reference  in  Matt. 
4  :  13,  16,  "  And  leaving  Nazareth 
He  came  and  dwelt  in  Capernaum, 
which  is  upon  the  sea-coast  in  the 
borders  of  Zabulon  and  Naphta- 
lim  :  that  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet, 
saying,  The  land  of  Zabulon  and  the 
land  of  Naphtalim,  the  region  of  the 
sea,  Perea,  Galilee  of  the  Gentiles, 
the  people  which  sat  in  darkness 
saw  great  light  "  ?  The  sea-coast  re- 
fers to  the  Sea  of  Galilee,  Avhich  was 
in  the  province  of  Naphtalim.  And 
this  sea  privilege,  together  with  its 
proximity  to  the  Mediterranean 
coast,  is  compassed  by  the  patriarch's 
blessing.  And  so  Moses  repeats  the 
idea.  "  O  Naphtali,  satisfied  with  fa- 
vor, filled  with  the  blessing  of  Jeho- 
vah, possess  thou  the  west  and  the 
south."  Lit— Deut.  33:  23.  The 
Sea  (of  Galilee)  and  Darom. 

22-26.  Joseph.     The  full  heart  of 
Jacob  overflows  towards  his  beloved, 


JB.  C.  1786.] 


CHAPTER  XLTX. 


243 


23  The  archers  hkye  °  sorely  grieved  him,  and  shot  at  him,  and 
hated  him : 

24  But  his  °  ho\^^  abode  in  strength,  and  the  arms  of  his  hands 
were  made  strong  by  the  hands  of  ^  the  mighty  God  of  Jacob  : 
(^  from  thence  ""  is  the  shepherd  ^  the  stone  of  Israel)  : 

25  ^  Even  by  the  God  of  thy  father,  who  shall  help  thee,  "  and 
by  the  Almighty,  ^  who  shall  bless  thee  with  blessings  of  heaven 

n  ch.  37 :  4,  24,  28  ;  and  39  :  20  ;  and  42  :  21 ;  Ps.  118  :  13.  o  Job  29  ;  20  ;  Ps.  37  :  15.  p  Ps. 
132:2,5.  q  ch.  45:  11,  and  47:  12,  and  50:  21.  r  Ps.  80 :  1.  B  Isa.  28»:  16.  tch.  28:13, 
21,  and  35 :  3,  and  43  :  25.     u  ch.  17  :-l,  and  a5  :  11.     x  Deut.  83  :  13. 


long  lost,  but  restored  and  exalted 
son  Joseph;  and  on  bim  he  pro- 
nounces the  richest,  largest  benedic- 
tions, as  the  savior  of  his  house  and 
the  type  of  the  commg  Deliverer. 
^  A  fruitful  hough.  Heb. — Son  of 
a  fruit-tree — a  fruit-tree  scion.  This 
denotes  the  remarkable  increase  of 
this  adopted  tribe.  (Numb.  1  : 
33-35;  Josh.  16:  17;  Deut.  33  : 
1 7.)  «If  By  a  ivell—at  the  well.  This 
is  the  emphatic  feature.  "  He  shall 
be  like  a  tree  planted  by  the  rivers 
(streams)  of  water."  (Ps.  1  :  3.) 
^  Branches  (Heb. — daughters}  run 
{mount)  over  the  loall  (by  the  trellis- 
work).  The  twigs  and  boughs  of 
this  flourishing  fruit-tree  (severally) 
creep  over  the  wall.  The  different 
branches  are  represented  as  creep- 
ing up  over  the  wall  in  richest  and 
most  spreading  luxuriance,  outgrow- 
ing the  enclosure.  He  is  savior  of 
the  people,  and  he  is  the  twofold 
tribe,  whose  lot  becomes  double. 

23.  Yet  he  should  be  the  object 
of  attack  to  his  enemies.  ^  The 
archers  assault  him.  Lit. — And  they 
harassed  him,  and  shot  at  him,  and 
Tuaylaid  him,  the  masters  of  arrows — 
arrow-men.  Referring  not  so  much 
to  the  past  as  to  the  future  as  already 
past — the  conflicts  of  his  descend- 
ants. ^  And  shot  at  him,  etc.  Kalisch 
reads,  And  they  assembled  in  multi- 
tude and  persecuted  him.  But  the 
former  verb  is  rather  as  rendered  in 
our  version.  ^  But  his  bow  abode  in 
strength.     In  a  strong,  unyielding  po- 


sition. — Keil.  His  bow,  for  repeUing 
the  assaults  of  the  archers,  was  not 
weakened,  but  strongly  strung  and 
powerful  in  execution.  (Job  29  : 
20.)  ^  And  the  arms  of  his  hands  re- 
main pliant. — Keil.  Were  brisk. — Ka- 
lisch. The  word  means  to  be  flexible, 
active,  nimble,  for  the  use  of  the  bow 
with  great  agility  and  promptitude. 
In  2  Sam.  6:16  the  same  word  is 
used.  The  arms  are  elastic,  else  the 
hands  could  not  hold  or  direct  the 
arrow.  And  this  is  from  the  hands 
of  the  Mighty  One  of  Jacob,  enduing 
him  with  strength,  and  giving  him 
alacrity  and  vigor  in  the  use  of  liis 
weapons  against  all  foes.  The 
Mighty  One  of  Jacob,  who  had  shown 
His  mightiness  in  Jacob's  deliver- 
ance. (See  Isa.  1  :  24.)  ^  From 
thence — the  Shepherd,  the  Stone  of  Is- 
rael. This  is  the  Living,  Personal 
Source  of  all  strength  and  blessing. 
From  thence — from  Him  who  is  the 
Shepherd,  (ch.  48  :  15,)  the  Guardian 
and  Guide  of  His  covenant  people. 
Turner  reads,  By  the  name  (power) 
of  the  Shepherd,  the  Stone  (rock)  ojf 
Israel.  Stanley  refers  this  title  to 
the  Stone  of  Bethel,  Jacob's  pil- 
lar. Ch.  28  :  18,  19.  See  also  Zech. 
3  :  9,  the  foundation  of  hope  and 
of  subsistence,  "  the  Rock  that  is 
higher,"  the  tried  Stone,  the  pre- 
cious Corner-stone,  the  sure  founda- 
tion.    (Ps.  118;    1  Pet.  2  :  4,  6.) 

25.  The  passage  is  here  contniued. 
Heb. — From  the  God  of  thy  father — 
and  He  shall  help  thee  and  with  the  AU 


244 


GENESIS. 


[B.C.  1786. 


above,  blessings  of  tlie   deep  that  lieth  under,   blessings   of  the 
breasts  and  of  the  womb  : 

26  The  blessings  of  thy  father  have  prevailed  above  the  bless- 
ings of  my  progenitors,  ^  unto  the  utmost  bound  of  the  everlasting 
hills  ;  ^  they  shall  be  on  the  head  of  Joseph,  and  on  the  crown  of 
the  head  of  him  that  was  separate  from  his  brethren. 

27  IT  Benjamin  shall  ravin  ""  as  a  wolf;  in  the  morning  he  shall 
devour  the  prey,  ^  and  at  night  he  shall  divide  the  spoil. 

y  Deut.  33  :  15  ;  Hab.  3 :  6.    z  Deut.  33  :  16.    a  Judg.  20  :  21,  25  ;  Ezek.  22  :  25, 27.    b  Numb. 
23 :  24  ;  Esther  8  :  11 ;  Ezek.  39  :  10  ;  Zech.  14  :  1,  7. 


mighty  and  He  shall  bless  thee.  Bless- 
ings of  heaven  from  above,  etc.  (shall 
come  upon  thee.  Vs.  26.)  The 
blessings  of  rain  and  sun  and  dew 
of  heaven  above,  and  blessings  of 
running  brooks  and  the  deep  foun- 
tains/rom  beneath.  And  not  to  stop 
here  with  the  vegetable  world,  but 
blessings  of  the  breasts  and  of  the 
womb,  in  all  animal  nature.'  "  What- 
ever of  man  and  of  cattle  can  be 
fruitful  shall  multiply  and  have 
enough.  The  children  of  the  house- 
hold and  the  young  of  the  flocks  and 
herds  "  are  comprehended. 

26.  The  blessings  of  thy  father  have 
prevailed  above,  etc.  Keil  reads, 
"  Surpass  the  blessings  of  my  progen- 
itors to  the  borders  of  the  everlasting 
hills."  "  In  the  spirit  he  sees  the 
Divine  promises  already  fulfilled, 
while  his  ancestors  were  obliged  to 
rest  content  with  the  assured  hope  of 
their  fulfilment." — Philippson.  The 
blessings  here  pronounced  upon  Jo- 
seph surpass  those  that  came  upon 
Jacob  from  his  fathers,  U7ito  the 
boundary  of  the  everlasting  hills — as 
far  as  the  old  mountains  tower  above 
the  earth,  or  so  that  they  should 
reach  to  the  summits  of  the  primeval 
mountains ;  like  a  great  deluge  of 
blessing,  rising  so  as  to  cover  all  the 
highest  mountains.  This  rendering 
follows  the  Vulgate  and  Chaldee 
and  the  Masorite  reading.  But  the 
clause,  as  parallel  with  the  following, 
"  everlasting  hills,"  means,  rather, 
"  eternal    mountains."      So    Kalisch 


and  Gesenius.  And  this  is  supported 
by  Deut.  33  :  15  ;  Hab.  3  :  6.  Then 
it  will  read.  Surpass  the  blessings  of 
the  eternal  mountains,  the  bound, 
or  glory  of  the  everlasting  hills.  The 
term  taivath  means  commonly  desire, 
delight.  Others  render  it  here  bound- 
ary, from  another  root.  So  Ewald, 
Delitzsch,  etc.  But  the  parallelism  fa- 
vors the  former  and  common  read- 
ing, delight,  charm,  glory.  ^  They 
shall  be,  or  inay  they  be  (these  bless- 
ings upon)  for  the  head  of  Joseph, 
and  (upon) /or  the  croion  of  the  (head 
of  him  who  was)  separated  from  his 
brethren.  Separated,  first  by  painful 
exile,  then  by  glorious  promotion 
and  distinction.  These  ample  bless- 
ings upon  Joseph  were  abundantly 
realized,  as  is  shown  by  the  history 
of  the  two  tribes  Manasseh  and 
Ephraim. 

27.  Benjamin — a  wolf  He  will 
tear  in  pieces.  All  day  long  busy, 
hunting  after  prey.  In  the  morning 
he  devours  prey,  and  in  the  evening 
he  divides  spoil.  "  Incessant  and 
victorious  capture  of  booty." — De- 
litzsch. This  warlike  character  of 
Benjamin,  well  sustained  by  suc- 
cesses, appears  in  the  history,  Judg. 
5  :  14;  its  distinguished  archers  and 
slingers,  Judjr.  20  :  16  ;  1  Chron.  8  : 
39,  40;  12  :^2  ;  2  Chron.  14  :  7,  8; 
17  :  17.  Saul  and  Jonathan  sprang 
from  this  tribe.  (1  Sam.  11  and  13; 
2  Sam.  1  :  19-23. 
20;  Deut.  33  :  12.) 


See  Judg.  19  : 


B.  C.  1786.] 


CHAPTER   XLIX. 


245 


28  IF  All  these  are  the  twelve  tribes  of  Israel ;  and  this  is  it 
that  their  father  spake  unto  them,  and  blessed  them :  every  one 
according  to  his  blessing  he  blessed  them. 

29  And  he  charged  them,  and  said  unto  them,  I  ""  am  to  be  gath- 
ered unto  my  people  :  ^  bury  me  with  my  fathers  ^  in  the  cave  that 
is  in  the  field  of  Ephron  the  Hittite. 

30  In  the  cave  that  is  in  the  field  of  Machpelah,  which  is  before 
Mamre,  in  the  land  of  Canaan  ^  which  Abraham  bought  with  the 
field  of  Ephron  the  Hittite,  for  a  possession  of  a  burying-place. 

31  (°  There  they  buried  Abraham  and  Sarah,  his  wife ;  ^  there 
they  buried  Isaac  and  Rebecca  his  wife ;  and  there  I  buried  Leah.) 

32  The  purchase  of  the  field  and  of  the  cave  that  is  therein, 
ivas  from  the  children  of  Heth, 

33  And  when  Jacob  had  made  an  end  of  commanding  his  sons, 
he  gathered  up  his  feet  into  the  bed,  and  yielded  up  the  ghost,  and 

was  gathered  unto  his  people. 


c  ch.  15  :  15,  and  25  :  8.    d  ch.  47  :  30  ;  2  Sam.  19 : 
3 :  19,  and  25 :  9.    h  ch.  35 :  29.    i  ver.  29. 


ech.  50:  13.    f  ch.  23:  16.    g  ch. 


28.  All  these  are  the  tribes  of  Is- 
rael— twelve — intimating  that  these 
blessings  on  the  sons  are,  indeed, 
pronounced  upon  the  twelve  tribes 
respectively,  and  to  be  realized  in 
their  history — "  Every  one  with  that 
which  was  his  blessing  he  blessed 
him  " — that  is,  every  one  with  his  ap- 
propriate blessing.  Even  Reuben^ 
SimeoHj  and  Levi,  though  they  were 
condemned  for  sins,  received  a  share 
of  the  patrimonial  blessing. 

29—32.  Jacob  now  solemnly  re- 
peats his  charge  to  bury  him  in  the 
family  sepulchre.  He  had  before 
this  charged  Joseph  by  oath  with  the 
special  execution  of  this  trust  (ch.  49: 
29,  31.)  He  now  charges  his  twelve 
sons.  ^  Bury  me  with  my  fathers. 
Abraham  and  Isaac  were  buried 
there — also  Sarah  and  Leah  and  Re- 
bekah.  He  most  carefully  describes 
the  burial-place,  and  the  ownership 
which  they  had  in  the  property. 
They  who  do  not  believe  in  any  res- 
urrection of  the  body  are  commonly 
careless  of  their  burial-places,  and 
are  willing  to  blot  out  all  family 
lines  in  their  arrangement.  But  it 
b  civUized  and  Christian  to  re- 
21* 


spect  our  places  of  sepulture,  and  to 
retain  our  family  grouping  and  abode 
there  so  far  as  we  can.  Jesus  watch- 
es over  the  dust  of  his  people. 
Which  Abraham  bought — the  pur- 
chase of  a  field  from  the  children  of 
Heth.      See  Acts  7  :  16,  notes. 

33.  A  nd  ivhen  Jacob  had  made  an 
end,  etc.  He  had  been  di^'inely 
strengthened  (as  would  seem)  for 
this  dying  benediction  by  the  same 
spirit  which  gave  him  the  prophetic 
power ;  and  now  he  feels  that  all  is 
over — his  work  is  done.  He  had 
been  sitting  upon  his  bed.  He  then 
gathered  up  his  feet  into  the  bed  and 
expired — as  if  calmly  breathing  out 
his  life  without  a  struggle.  His  age 
is  not  here  stated.  It  had  been 
mentioned  by  anticipation  at  ch. 
47  :  28.  Tf  Was  gathered  unto  his 
people.  (See  ch.  25  :  8.) 

The  entire  passage  may  be  ren- 
dered thus : — 

Reuben,  my  first-bom  thou ! 

M}'  might— the  firstling  of  my  strength, 

The  superiority  of  rank — superiority  of 
power. 

Efter\^escence  like  waters,  thou  shalt  not 
be  superior, 
I     For  thou  didst  ascend  thy  father's  bed  j 


246 


GENESIS. 


[B.  C.  1786. 


CHAPTER   L. 


A 


ND  Joseph  ^  fell  upon  liis  father's  face,  and  ^  wept  upon  him, 
and  kissed  him. 


a  ch.  46 :  4.    b  2  Kings  13  :  14, 


Then  thou  didst  defile  (it.) 

My  couch  he  hath  ascended. 

Simeon  and  Levi  are  brothers. 

Weapons  of  violence  (are)  their  swords. 

Into  their  council  come  thou  not,  my 
soul: 

In  their  assembly  mine  honor  shall  not 
join. 

For  in  their  wrath  they  slew  (a)  man, 

And  in  their  revenge  they  houghed 
oxen. 

Cursed  (be)  their  wrath,  for  (it  is)  pow- 
erful ; 

And  their  vengeance,  for  it  is  cruel. 

I  will  divide  them  in  Jacob, 

And  I  will  scatter  them  in  Israel. 

JuDAH  !  thee  thy  brothers  shall  praise. 

Thy  hand  is  on  the  neck  of  thine  ene- 
mies. 

Thy  father's  sons  shall  bow  down  to 
'  thee. 

A  lion's  whelp  is  Judah. 

From  the  prey,  my  son,  thou  arisest  ; 

He  stoopeth,  he  croucheth  like  a  lion. 

Like  a  lioness — who  shall  rouse  him  ? 

There  shall  not  depart  the  sceptre  from 
Judah, 

Nor  the  lawgiver  from  between  his  feet 

Until  Shiloh  come  ; 

And  his  shall  be  the  homage  of  the  na- 
tions. 

Binding  his  she-ass  to  the  vine, 

And  his  ass's  colt  to  the  choice  vine, 

He  washes  his  garments  in  wine, 

And  in  the  blood  of  grapes  his  raiment. 

His  eyes  are  sparkling  from  wine, 

And  white  of  teeth  (is  he)  from  milk.' 

Zebulun — For  a  haven  of  the  sea  he 
dwells 

For  a  haven  of  ships  is  he  ; 

And  his  side  upon  Sidon. 

IssACHAR — a  strong  ass. 

Lounging  among  the  folds  ; 

And  he  saw  repose  that  (it  was)  good, 

And  the  land  that  (it  was)  pleasant ; 

And  he  bowed  his  shoulder  to  bear. 

And  he  became  a  servant  of  tribute. 

Dan  will  judge  his  people. 

As  one  of  the  tribes  of  Israel  (he  shall 
be.) 

Dan  shall  be  a  serpent  upon  the  way, 

An  adder  upon  the  path. 

That  biteth  the  heels  of  the  horse, 


And  his  rider  falls  backwards. 
For  thy  salvation  I  have  waited,  0  Je- 
hovah ! 
Gad — a  troop  will  crowd  upon  him, 
But  he  will  crowd  upon  the  heel. 
From  AsHER  rich  (shall  be  his)  bread. 
And  he  will  yield  dainties  of  a  king. 
Naphtali— a  hind  roaming  at  large. 
Words  of  pleasantness  he  brings. 
A  fruit-tree  branch  is  Joseph  — 
A  fruit-tree  branch  at  a  well. 
(His)  branches  mount  over  the  wall. 
And  they  harassed  him,  and  shot  at 

him. 
And  waylaid  him — the  archers — 
But  his  bow  abode  in  strength. 
And  the  arms  of  his    hands  were  elas* 

tic. 
From  the  hands  of  the  mighty  God  of 

Jacob. 
From  thence,  the  Shepherd,   the  Stone 

of  Israel, 
From  the  God  of  thy  Father,   and  He 

shall  help  thee, 
And  from  the  Almighty,  and  he  shall 

bless  thee. 
Blessings  of  heaven  from  above, 
Blessings  of  the  deep  from  beneath, 
Blessings    of  the    breast  and    of  tha 

womb. 
The  blessings  of  thy  father  overtop 
The  blessings  of  the  eternal  mountains, 
The  glory  of  the  everlasJtin^  hills. 
May  they  be  for  the  head  of  Joseph, 
And  for  the  crown  of  the  separated  from 

his  brethren. 
Benjamin — a  wolf,  he    will    tear    in 

pieces. 
In  the  morning  he  devours  prey, 
And  in  the  evening  he  divides  spoil. 

CHAPTER  L. 

§  73.  Burial  of  Jacob  at  Mach- 
PKLAH.  Death  and  Burial 
OF  Joseph. 

1.  Joseph  now  expresses  most 
touchingly  his  fond,  filial  love  in 
tears  and  kisses  upon  the  dead  face 
of  his  father  (ch.  46  :  4.)  Oh !  what 


B.  C.  1786.] 


CHAPTER   L. 


247 


2  And  Joseph  commanded  his  servants  the  physicians  to 
balm  his  father :  and  the  physicians  embalmed  Israel. 


c  ver.  26 ;  2  Chron.  16  :  14  ;  Matt.  26  :  12 ;  Mark  14 :  8,  and  16  :  1 ;  Luke  24 : 1  ;  Jolin  12 :  7, 
and  19:  39,40. 


crowds  of  overwhelming  thoughts 
held  him  to  that  dear  embrace ! 
Though  our  faith  goes  with  our  de- 
parted Christian  friends  to  glory, 
where  they  immediately  enter,  yet 
we  cannot  commonly  restrain  the 
natural  emotion  that  bewails  their 
loss  to  us,  though  the  gain  to  them  be 
unspeakable.  If  we  could  look  at 
Christian  death  as  the  manifest  pas- 
sage to  heaven,  we  should  oflener 
has-e  our  feelings  restrained  at  the 
cofhn  and  grave  of  our  beloved  ones. 
Nay ;  we  might  bring  flowers  to 
adorn  the  coffin  and  the  tomb,  and 
sing  of  the  joyous  transition. 

2.  After  Joseph  has  given  way  to 
this  outburst  of  his  filial  grief,  he 
composes  himself  so  as  to  give  the 
orders  to  his  servants  the  physicians 
to  embalm  his  father.  There  was 
commonly  at  first  a  preliminary 
mourning  during  the  first  day — then 
the  body  was  given  over  to  the 
embalmers,  who  formed  a  class  by 
themselves,  and  commonly  spent 
seventy  days  in  their  work,  but  in 
this  case  only  forty.  Embalming 
was  the  more  necessary  in  this  case, 
as  the  body  was  to  be  transported 
into  Canaan.  So  soon  as  the  em- 
balming commences,  the  regular 
mourning  season  begins,  and  lasts  i 
about  seventy  days,  and  ends  com- 
monly with  the  process  of  mummify- 
ing. But  in  this  case  the  seventy 
days'  mourning  period  exceeded  the 
embalming  operation  by  thirty  days. 
Medical  science  made  much  preten- 
sion in  Egypt,  but  amounted  to  ht- 
tle.  There  were  special  physicians 
for  each  kind  of  disease.  These 
were  physicians  belonging  to  Joseph's  ' 
retiime.  Herodotus  gives  an  account ' 
of  the  ancient  processes  of  embalm- ' 


'  ing.  The  most  expensive  cost  $1 250 ; 
the  next  about  $400.  There  was 
a  third  process,  very  cheap.  But 
with  the  Egyptians  seventy  days 
may  have  been  commonly  employed, 
or,  perhaps,  insisted  on,  because 
they  believed  that  the  existence  of 
the  soul  depended  on  the  preserva- 
tion of  the  body.  But  Joseph's 
faith  was  the  faith  of  the  Scriptures. 
Hengstenherg,  Keil,  etc.,  contend  that 
this  forty  days'  term  is  quite  in  keep- 
ing with  the  statements  of  Herodo- 
tus, rightly  understood.  Thirty  days, 
it  is  supposed,  were  employed  in  pre- 
parino;  the  body,  by  the  removal  of 
material  from  the  cavities,  and  by 
drying  up  the  humors.  Then  forty 
days  were  employed  in  saturating  it 
with  spices,  and  wrapping  it  in  folds 
of  muslin  or  hnen,  and  saturating  the 
cloths  with  the  embalming  mixture. 
Kalisch  gives  a  minute  account  of 
embalming  as  commonly  practised 
in  Egypt.  "  Though  some  mummies 
were  not  bandaged  at  all,  but  only 
covered  with  a  mat,  the  quantity  of 
bandages  employed  in  others  is  ex- 
traordinary. They  are  often  folded 
twenty  to  thirty  time?  around  the  body 
— in  some  cases,  they  consist  of  not 
less  than  a  thousand  ells  (up  to  a 
yard  in  breadth)  and  weigh  thirty 
pounds  and  upwards.  But  the  tex- 
ture is  occasionally  as  fine  as  mushn — 
the  '  woven  air,' — the  admiration  of 
the  ancient  world.  I  brought  with 
me  from  the  pyramids  of  Sakhara, — ■ 
where  I  bought  it, — a  female  hand, 
in  excellent  preservation.  The 
coarser  muslin  bandages  first  wound 
around  each  finger  and  the  thumb, 
and  then  around  the  whole  hand, 
several  times,  were  thoroughly  satu- 
rated with  the    embalming  mixturo 


248 


GENESIS. 


[B.  C.  1786 


3  And  forty  days  were  fulfilled  for  him ;  for  so  are  fulfilled  the 
days  of  those  which  are  embalmed  :  and  the  Egyptians  ^  mourned 
for  him  threescore  and  ten  days. 

4  And  when  the  days  of  his  mourning  were  past^  Joseph  spake 
unto  ^  the  house  of  Pharaoh  saying,  If  now  I  have  found  grace  in 
your  eyes,  s|)eak,  I  pray  you,  in  the  ears  of  Pharaoh,  saying, 

5  ^  My  father  made  me  swear  saying,  Lo,  I  die ;  in  my  grave 
s  which  I  have  digged  for  me  in  the  land  of  Canaan,  there  shalt 
thou  bury  me.  Now  therefore  let  me  go  up,  I  pray  thee,  and  bury 
my  father,  and  I  will  come  again. 

6  And  Pharaoh  said.  Go  up,  and  bury  thy  father  according  as 
he  made  thee  swear. 

7  *f[  And  Joseph  went  up  to  bury  his  father:  and  with  him 
went  up  all  the  servants  of  Pharaoh,  the  elders  of  his  house,  and 
all  the  elders  of  the  land  of  Egypt. 

d  Numb.  20:  29;  Deut.  34 :  8.    e  Esther  4:2.     f  ch.  47:  29.     g  2  Chron.  16;  14j  Isa 
22 :  16  ;  Matt.  27  :  60. 


and  then  wrapped  round  with  a  finer 
material  in  long  strips,  altogether 
dozens  of  times. 

2.  Foj^ty  days.  A  public  mourn- 
ing was  ordered,  as  on  the  death  of 
a  royal  personage.  ^  Spake  unto 
the  Jiouse  of  Pharaoh.  After  the  pe- 
riod'of  mourning  was  ended,  Joseph, 
who  could  not  go  into  the  king's 
presence  because  he  was  unshaven 
and  in  mourning  attire,  (ch.  41  :  14. 
Comp.  Esther  4 :  2,)  applies  to  the 
king  through  the  "  house  of  Pha- 
raoh " — the  royal  courtiers  who  were 
his  attendants.  He  needed  to  use 
the  best  influence  of  the  court  (vs.  6) 
to  obtain  this  permission,  as  he  wished 
to  go  beyond  the  Egyptian  border, 
and  to  take  with  him  a  large  retinue, 
and  the  king  would  easily  fear  that 
such  a  valuable  force  might  not  re- 
turn. "  It  belongs  to  the  Egyptian 
sense  of  propriety  to  go  with  shorn 
head  and  beard,  and  only  so  is  it  al- 
lowed to  appear  before  the  king. 
Compare  ch.  41  :  14,  where  Joseph 
shaved  himself  and  changed  his  gar- 
ments before  he  went  to  Pharaoh." — 
Egypt  and  Books  of  Moses.  Such 
peculiar  customs  serve   to  establisli 


the    relation   of  the   Pentateuch   to 
Egypt  and  Moses. 

5  Joseph  pleads  the  solemn  obli- 
gation of  an  oatli,  under  which  he  lay 
to  his  deceased  father,  to  pay  to  him 
the  last  rites  of  nature.  ^"  Which  1 
have  digged  for  me.  This  term  is  ap- 
pUed  to  the  preparation  of  a  tomb. 
(2  Chron.  IG:  14.)  He  thus  speaks 
of  having  himself  done  what  had 
been  done  by  Abraham,  (ch.  24,) 
though  it  is  not  impossible  that  he 
had  made  preparations  there  for 
himself  when  he  buried  Leah, 

6.  The  permission  was  granted  to 
Joseph,  on  the  basis  of  the  oath  by 
v/hich  he  was  pledged. 

7.  The  funeral  procession  went 
up,  consisting  of  a  very  large  train — ■ 
all  the  servants  of  Pharaoh^  the  elders 
of  his  house,  and  all  the  elders  of  the 
land  of  Egypt.  The  royal  retinue 
were  assigned  to  Joseph  in  honor — 
the  leading  officials  of  the  court  and 
the  state.  This  train  of  nobihty  and 
military  with  their  equipages,  consti- 
tuting the  royal  suite  of  Joseph  on 
this  occasion,  would  make  a  grand 
impression.  The  route  was  about 
three  hundred  miles. 


B.  C.  1786.] 


CHAPTER  L. 


249 


8  And  all  the  house  of  Joseph,  and  his  brethren,  and  his  father's 
house  :  only  their  little  ones,  and  their  flocks,  and  their  herds, 
they  left  in  the  land  of  Groshen. 

9  And  there  went  up  with  him  both  chariots  and  horsemen  :  and 
it  was  a  very  great  company. 

10  And  they  came  to  the  threshing-floor  of  Atad,  which  is  be- 
yond Jordan,  and  there  they  ^  mourned  with  a  great  and  very  sore 
lamentation  :  '  and  he  made  a  mourning  for  his  father  seven  days. 

11  And  when  the  inhabitants  of  the  land,  the  Canaanites,  saw 
the  mourning  in  the  floor  of  Atad,  they  said.  This  is  a  grievous 
mourning  to  the  Egyptians :  wherefore  the  name  of  it  was  called 
Abel-mizraim,  which  is  beyond  Jordan. 

h  2  Sam.  1 :  17  ;  Acts  8:2.    i  1  Sam.  31 :  13  ;  Job  2  :  13. 


8.  The  funeral  train  is  further  de- 
scribed. All  the  house  of  Joseph. 
Besides  the  court  procession,  there 
came  also  as  special  mourners,  all 
the  household  of  Joseph  and  his  breth- 
ren and  his  father's  house.  "  Not 
only  the  heads,  but  also  all  the  sons 
and  servants  who  were  able  to  go." 
All  of  them  went.  Only  their  little 
ones,  their  flocks,  and  their  herds 
were  left  behind,  some  suitable  care 
for  the  little  ones  being  of  course 
provided,  in  the  women  who  are  not 
mentioned.  We  saw  the  represen- 
tations of  such  funeral  processions 
traced  in  the  chambers  of  the  tombs 
at  Sakkara  and  Ghizeh.  "  The  cus- 
toms of  funeral  trains  (sa}-s  Rossel- 
lini)  was  peculiar  to  all  periods  and 
to  all  the  provinces  of  Egypt. 

9.  Chariots  and  horsemen,  added  to 
this  great  procession,  would  make  it 
formidable  in  a  military  point  of 
view,  and  secure  it  from  an  attack 
of  the  predatory  tribes  on  the  bor- 
ders. Kalisch  thinks  that  the  funeral 
train  journeyed  in  a  north-eastern  di- 
rection towards  Gaza  (from  Goshen), 
a  journey  of  eight  to  ten  days,  within 
the  boundaries  of  Canaan,  and  prob- 
ably not  much  to  the  south  of  He- 
bron. They  stopped  at  the  threshing- 
floor  of  Atad,  where  both  the  sons 
of  Jacob  and  the  Egyptians  who 
accompanied   them,  renewed    their 


mourning  during  seven  days.  The 
former  next  proceeded  alone  to  the 
Cave  of  Machpelah  to  discharge  their 
melancholy  duty,  while  the  latter 
waited  at  Atad  for  the  return  of  the 
Hebrews,  with  whom  they  then  jour- 
neyed back  to  Egypt."  (See  vs.  1 2.) 
If  Lepsius  is  right  in  supposing  that 
Joseph  and  his  brethren  were  in 
Egypt  during  the  reign  of  Sethos  I., 
the  constant  wars  that  monarch 
waged  with  the  Canaanites  would 
have  increased  the  difficulty  which 
Joseph  feared  in  obtaining  the  per- 
mission of  Pharaoh,  to  go  thither, 
and  would  have  suggested  the  cir- 
cuitous routes.  ^  And  it  ivas  a 
very  great  company — a  very  large, 
army.  The  Egyptians  were  fond 
of  large  and  imposing  processions 
at  funerals.  {Heng.  Egypt  and 
Books  of  Moses.)  The  train  mights 
have  gone  by  (xaza,  which  is  the 
more  common  route  now.  But  they 
went  around  by  the  Dead  Sea,  as 
perhaps  more  safe  at  that  tin;e. 
They  came  to  the  threshing-floor  of 
Atad — Ooren  Atad  (the  buck-thorn 
floor.)  This  was  on  the  eastern  side 
of  the  Jordan,  (vs.  11.)  Here  they 
carried  on  a  formal  mourning  of 
seven  days — a  great  and  very  sore 
lamentation.  The  Canaanites,  who 
watched  the  mourning,  said,  this  is  a 
grievous  mourning  to  the  Egyptians. 


250 


GENESIS. 


[B.  C.  1786. 


12  And  his  sons  did  unto  liim  according  as  lie  commanded  tliem  : 

13  For  'Miis  sons  carried  him  into  the  land  of  Canaan,  and 
buried  him  in  the  cave  of  the  field  of  Machpelah  which  Abraham 
'  bought  with  the  field  for  a  possession  of  a  burying-place  of  Eph- 
ron  the  Hittite,  before  Mam  re. 

14  IF  And  Joseph  returned  into  Egypt,  he  and  his  bretliren,  and 
all  that  went  up  with  him  to  bury  his  father,  after  he  had  buried 
his  father. 

15  1[  And  when  Joseph's  brethren  saw  that  their  father  was 
dead,  "*  they  said,  Joseph  will  peradventure  hate  us,  and  will  cer- 
tainly requite  us  all  the  evil  which  we  did  unto  him. 

16  And  they  sent  a  messenger  unto  Joseph  saying.  Thy  father 
did  command  before  he  died,  saying, 

17  So  shall  ye  say  unto  Joseph,  Forgive,  I  pray  thee  now,  the 
trespass  of  thy  brethren,  and  their  sin ;  "  for  they  did  unto  thee  e"vdl : 
and  now,  we  pray  thee,  forgive  the  trespass  of  the  servants  of  °  the 
God  of  thy  father.     And  Joseph  wept  when  they  spake  unto  him. 

18  And  his  brethren  also  went  and  ^  fell  down  before  his  face ; 
and  they  said,  Behold  we  he  thy  servants. 

k  ch.  49 :  29,  30 ;  Acts  7 :  16.  1  ch.  23 :  16.  m  Job  15 :  21,  22.  n  Prov,  28 :  13.  o  eh. 
49  :  25.  p  ch.  37  :  7, 10. 


And  hence  they  called  the  place 
Abel-Mizraim,  or  mourning  of  the 
Egyptians. 

12,  13.  His  sons  are  here  spoken 
of  as  alone  having  borne  him  to  the 
burial ;  the  escort  having  probably 
stopped  short  at  the  border.  (Vs. 
8,  note.)  Here  the  burial-place  is 
again  noted  and  its  purchase  again 
recorded,  as  the  title  on  holy  record 
confirmed. 

14.  The  procession  returned  after 
the  burial,  having  reunited  on  the 
way. 

15.  Joseph's  brethren  are  now 
again  seized  with  sharp  compunc- 
tion for  their  sin  against  Joseph,  and 
in  their  changed  circumstances — the 
venerable  father  gone,  who  was  a 
bond  of  love  between  the  brothers — 
they  bethink  themselves  of  what 
might  now  be  their  case,  supposing 
that  Joseph  should  punish  them  for 
their  abuse  of  him.  Heb. — If  Joseph 
now  should  punish  us,  and  requite  all 
the  evil  that  we  have  done  to  him — 
what  then  ? 


16,  17.  The  brothers,  therefore, 
taking  counsel  of  their  fears,  deputed 
one  of  their  number  to  Joseph,  im- 
ploring pardon.  It  may  have  been 
Benjamin  whom  they  sent.  It  would 
seem  that  the  aged  patriarch,  before 
his  death,  commanded  them  to  secure 
such  a  thorough  reconciliation.  Oh, 
pardon  the  transgression  of  thy  breth- 
ren and  their  sin  ;  for  they  have  done 
thee  evil.  They  made  further  use  of 
their  deceased  parent's  influence 
when  they  call  themselves  servants 
of  the  God  of  thy  father.  "  Accord- 
ing to  the  Jewish  Talmud,  (Gr.  Ye- 
bamoth,  fol.  63,)  they  invented  this 
message.  Jacob,  who  knew  Joseph 
better,  never  suspected  him,  and  left 
no  message  of  the  kind." — Raphall. 
And  Joseph  wept  when  they  spoke  to 
him.  So  tenderly  did  he  receive 
their  petition.  It  was  humiliating 
to  them  and  painful  to  him. 

18.  They  press  their  plea  with  all 
their  importunity,  showing  every 
sign  of  penitence  and  entreaty.  They 
prostrate     themselves     before     him, 


B.  C.  1786.] 


CHAPTER    L. 


251 


19  And  Joseph  said  unto  them,  ^  Fear  not :  '  for  am  I  in  the 
place  of  God  ? 

20  ^  But  as  for  you,  ye  thought  evil  against  me ;  but  *  God 
meant  it  unto  good,  to  bring  to  pass,  as  it  is  this  day,  to  save  much 
people  alive. 

21  Now  therefore  fear  ye  not :  ^  I  will  nourish  you,  and  your 
little  ones.     And  he  comforted  them,  and  spake  kindly  unto  them. 

22  IF  And  Joseph  dwelt  in  Egypt,  he,  and  his  father's  house : 
and  Joseph  lived  an  hundred  and  ten  years. 

23  And  Joseph  saw  Ephraim's  children  "^  of  the  third  genera^ 
tion :  y  the  children  also  of  Machir,  the  son  of  Manasseh,  ^  were 
brought  up  upon  Joseph's  knees. 

q  ch.  45:  5.  r  Deut.  32  :  35 ;  Job  34 :  29  ;  Rom.  12 :  19 ;  Heb.  10 :  30  :  2  Kings  6:7.  s  Ps. 
56  :  5  ;  Isai.  10  :  7.  t  ch.  45 :  5,  7 ;  Acts  3: 13, 14, 16.  v  ch.  47 :  12 ;  Matt.  6 :  44.  x  Job  42: 
16.    y  Numb.  32 :  39.    z  ch.  30 :  3. 


making  true  still  further  the  very 
dream  of  prophecy  for  which  they  so 
bitterly  hated  and  persecuted  him. 

19.  Joseph  answered  most  ten- 
derly, disclaiming  any  intention  of 
revenge  or  any  desire  of  their  wor- 
ship. /  in  God's  stead  1  he  exclaims. 
He  calls  them  to  their  feet  with  en- 
couragement. 

20.  And  now  hS  refers  them  to 
God's  wonder-working  providence, 
controlling  all  the  events  and  issues 
and  even  their  wicked  intentions. 
The  happy  result  did  not  excuse 
their  cruelty.  So  they  felt  it.  Jo- 
seph's promotion  had  indeed  been 
brought  about  by  their  jealousy  and 
wickedness ;  but  does  this  satisfy 
their  conscience  ?  Never  !  It  only 
sends  to  the  heart  a  sharper  sting. 
Heb. — Ye  had,  indeed,  evil  in  your 
mind  against  me ;  hut  God  had  it  in 
mind  for  good — to  make  the  evil  event- 
uate in  good,  to  bring  to  pass,  as  is 
noio  evident,  (Lit. — as  has  occurred 
this  day,  Deut.  2  :  30 ;  4  :  20,  etc.,) 
to  presei've  alive  a  great  nation. 
(Comp.  ch.  45  :  7.) 

21.  Now,  therefore,  fear  not;  I 
will  nourish  you  and  your  little  ones. 
Thus  our  New  Testament  Joseph 
freely  forgives  our  sins,  in  which  we 
have    crucified  our  Elder  Brother 


and  Kinsman  Redeemer,  and  He 
points  us  to  the  Divine  plan,  by 
which  in  His  death  we  may  have 
life  ;  and  more  than  all.  He  promises 
to  take  us  into  closest  covenant  fa- 
vor, and  pledges  for  ourselves  and 
for  our  children  to  nourish  and  pro- 
vide for  us.  So  he  comforted  them^ 
and  spoke  kindly  to  them. 

22.  Joseph's  closing  history  is  now 
recorded.  So  soon  the  son  goes  af- 
ter the  father,  and  the  new  record  is 
made  of  death  and  burial.  They 
who  one  day  bury  us,  are  the  next 
day  carried  to  the  tomb.  Joseph 
was  settled  in  Egypt  as  were  his  fa- 
ther's descendants,  and  he  lived  one 
hundred  and  ten  years.  He  Uved 
eighty  years  after  his  exaltation  as 
prime-minister  of  Egypt. 

23.  And  Joseph's  family  was  large- 
ly increased.  He  saw  Ephraim's 
sons  of  the  third  generation,  that  is, 
sons  of  great-grandsons,  great-great- 
grandsons.  These  are  not  to  be  un- 
derstood as  grandsons.  The  term 
here  for  the  third  (link)  is  distin- 
guished expressly  from  children's 
children  in  Exod.  34  :  7.  Keil  ex- 
plains the  possibility  of  this  as  fol- 
lows :  "  As  Joseph's  two  sons  were 
born  before  he  was  thirty-seven 
years  old,  (ch.  41  :  50,)  and  Ephraim 


252 


GENESIS. 


[B.  C.  1733. 


24  And  Joseph  said  unto  his  brethren,  I  die ;  and  *  God  will 
surely  visit  you,  and  bring  you  out  of  this  land,  unto  the  land 
^  which  he  sware  to  Abraham,  to  Isaac,  and  to  Jacob. 

25  And  *^  Joseph  took  an  oath  of  the  children  of  Israel,  saying, 
God  wiU  surely  visit  you,  and  ye  shall  carry  up  my  bones  from 
hence. 

26  So  Joseph  died,  being  an  hundred  and  ten  years  old :  and 
they  ^  embalmed  him,  and  he  was  put  in  a  coffin  in  Egypt. 

a  ch.  15 :  14,  and  46 :  4,  and  48  :  21 ;  Exod.  3 :  16, 17 ;  Heb.  11 :  22.    b  ch.  15  :  14,  and  26 : 
8,  and  35 :  12,  and  46  :  4.    c.  Exod.  13 :  19 ;  Josh.  24 :  32  ;  Acts  7 :  16.    d  ver.  2. 


therefore  was  born  at  the  latest  in 
his  thirty-sixth  year,  and  possibly 
in  his  thirty-fourth,  since  Joseph  was 
married  in  his  thirty-first,  he  might 
have  had  grandsons  by  the  time  he 
was  fifty-six  or  sixty  years  old,  and 
great  grandsons  when  he  was  from 
seventy  eight  to  eighty-five  ;  so  that 
great-great-grandsons  might  have 
been  born  when  he  was  one  hun- 
dred or  one  hundred  and  ten  years 
old."  Besides,  it  is  immediately  add- 
ed that  he  saw  the  great  grandsons 
of  Manasseh,  viz.,  the  sons  of  Machir, 
Manasseh's  sons,  but  this  is  expressed 
by  different  terms.  Murphy  finds 
here  a  proof  that  an  interval  of 
about  twenty  years  between  the 
the  birth  of  a  father  and  of  his  first- 
born was  not  unusual  in  the  time  of 
Joseph.  ^  Upon  Joseph's  knees. 
This  phrase  commonly  refers  to  a 
form  of  adoption,  of  children  had 
through  a  handmaid  or  concubine. 
Machir  was  the  first-born  son  of  Ma- 
nasseh. All  this  is  recorded  to  show 
the  rapid  increase  of  Joseph's  family 
and  descendants  in  Egypt. 

24,  25.  Joseph  now  expresses  his 
sense  of  approaching  death.  Where- 
upon he  makes  confession  of  his  faith 
in  the  Covenant  before  his  brethren, 
that  God  would  bring  them  into  the 
promised  land,  as  He  swore  to  the 
fathers,  Abraham,  Isaac,  and  Jacob. 
Accordingly,  in  this  sure  confidence 
of  faith,  he  requires  of  them  an  oath, 
that  in  their  removal  to  their  own 
land,  they  would  not  fail  to  carry 


up  with  them  his  bones.  The  rec- 
ord of  his  burial  is  preserved,  (Exod. 
13:19;  Josh.  24  :  32.)  It  was  at  ^^e- 
chem.  The  tomb  was  pointed  out  to  us, 
and  the  greedy  natives  exact  largely 
of  those  who  desire  to  enter  it.  (Ch. 
33:  19;  notes.)  Joseph  gave  this 
commandment  by  faith.  (Heb.  11: 
22.) 

26.  In  accordance  with  Joseph's 
request,  and  in  order  to  preserve  his 
remains  for  burial  in  Canaan,  they 
embalmed  him  and  put  him  in  the  cof- 
fin commonly  in  use,  made  of  syca- 
more. Accordino|^  to  the  custom,  the 
coffin  was  placed  m  a  chamber,  and 
could  be  removed  after  many  years, 
as  was  not  uncommon  among  them. 
"  Thus  the  account  of  the  pilgrim- 
life  of  the  patriarchs  terminates  with 
an  act  of  faith  on  the  part  of  the  dy- 
ing Joseph.  And  after  his  death,  in 
consequence  of  his  instructions,  the 
coffiin  with  his  bones  became  a  stand- 
ing exhortation  to  Israel,  to  turn  its 
eyes  away  from  Egypt  to  Canaan, 
the  land  promised  to  its  fathers,  and 
to  wait  in  the  patience  of  faith  for 
the  fulfilment  of  the  promise." — Keil, 
K  period  of  bondage  and  distress  is 
now  before  the  Israelites  in  Egypt, 
when  God's  remembrance  of  them, 
to  place  them  in  the  land  of  the  Cov- 
enant, shall  prove  to  be  their  only 
help  and  hope.  The  reason  that  Jo- 
seph did  not  order  his  bones  carried 
up  immediately  to  Canaan  as  his  fa- 
ther's had  been,  may  be  that  he 
would  have  this  abiding   testimony 


B.  C.  1732.] 


CHAPTER  L. 


253 


and  plea  left  among  them  to  urge 
their  departure  at  the  proper  time, 
and  that  he  would  be  understood  as 
thus  casting  in  his  lot  with  them  in 
the  patience  of  hope. 

(1.)  Joseph  may  be  viewed  as 
typical  of  Christ  in  the  personal 
characteristics  of  meekness,  wisdom, 
integrity  and  purity,  and  triumphant 
resistance  of  temptation.  (2.)  The 
history  may  at  least  be  regarded  as 
typical,  and  foreshadowing  the  New 
Testament  Joseph,  who  was  to  come. 
He  is  betrayed  and  sold  into  the 
hands  of  the  Gentiles,  and  all  is  or- 
dered that  he  might  be  exalted  to 
the  right  hand  of  power,  and  work 
deliverance  and  salvation  for  the 
covenant  household,  while  he  is  a 
light  to  lighten  the  Gentiles  among 
whom  he  sojourns.  (3.)  As  he  gave 
commandment  concerning  his  bones 
in  the  faith  of  that  better  country, 
and  of  the  better  covenant,  so  our 
Joseph  sings  by  the  mouth  of  David, 
"  My  flesh  also  shall  rest  in  hope." — 
See  CancUish. 


The  Book  of  Genesis  has  led  ug 
from  the  dawn  of  the  creation  to  the 
descent  of  a  chosen  people  into 
Egypt.  The  leading  points  of  the 
history  intervening  are  Paradise,  the 
Deluge,  and  the  Covenant  with  Abra- 
ham. These  are  points  of  new  Rev- 
elation and  of  new  Promise,  the  con- 
sistent steps  in  the  unfolding  of  the 
Plan  of  Grace,  according  to  the 
first  Prophecy  in  the  Garden.  These 
all  evince,  in  their  agreement,  the 
unity  of  the  Book  of  Genesis,  while 
the  book  itself,  as  a  whole,  serves  as 
the  fitting  introduction  to  a  volume 
which  is  manifestly  bound  up  with 
it,  and  to  which  it  is  indispensable. 
Adam,  Noah,  Abraham,  Isaac,  Ja- 
cob, Joseph,  are  the  heads  of  the  his- 
toric list,  as  the  record  advances  from 
Paradise  to  Palestine  and  Egypt — 
from  the  garden  of  Eden  to  the 
land  of  Exile,  until  now  we  are  led 
to  look  from  the  land  of  Bondage 
back  to  the  Promised  Land. 


APPENDIX. 


APPENDIX    A. 

The  history  of  the  world  is  the 
history  of  Redemption.  God  created 
the  world  with  a  view  to  redeem  it. 
All  things  were  created,  not  only  hy 
Jesus  Christ,  but  for  Him  also,  and 
by  him  all  things  consist.  Col.  1:16, 
1 7.  The  record  of  man's  creation  is 
therefore  the  Preface  of  the  Book  of 
Redemption  ;  and  the  old  creation  is 
briefly  narrated  as  an  introduction  to 
the  new  creation. 

The  history  of  the  world  incorpo- 
rates, therefore,  the  history  of  the 
Church  in  the  world,  and  brings 
early  and  prominently  to  view  the 
annals  of  the  covenant  people  chosen 
out  of  the  world  to  constitute  the 
Church  of  God.  Adam,  therefore, 
points  directly  to  Abraham,  through 
Koah;  and  Noah  is  the  representa- 
tive and  type  of  the  elect  people,  as 
the  Ark  is  of  the  Church,  outriding 
the  deluge  of  God's  wrath  upon  the 
wicked  world,  and  landing  its  ten- 
antry safe  under  the  headship  of  one 
whose  name  is  Noah — Rest,  and 
who  is  thus  the  type  of  the  Shiloh 
who  was  to  come,  and  to  whom 
should  be  "  the  obedience  of  the  na- 
tions." The  record,  therefore,  has- 
tens from  Adam  to  Abraham,  through 
a  fevr  brief  chapters  ;  compassing  the 
period  of  two  thousand  yeai's,  and 
half  the  history  from  the  creation  to 
Christ  in  so  small  a  space,  to  show 
that  it  is  not  the  mode  of  the  crea- 
tion, half  so  much  as  the  manner  of 


the  redemption,  that  God  would  set 
forth  in  the  Scriptures. 

Murpluj  analyzes  the  Book  of  Gen/- 
esis,  and  divides  it  into  eleven  com- 
ponent parts,  which  he  supposes  to 
have  been  different  documents,  either 
used  by  Moses,  as  the  editor,  or  orig- 
inally composed  by  him.  We  have 
seen  in  the  introduction  that  the  use 
of  existing  documents,  by  direction 
of  the  inspiring  Spirit,  does  not  at 
all  compromit  the  highest  doctrine  of 
inspiration.  And  yet,  we  prefer  to 
regard  these  eleven  parts  as  only  dif- 
ferent sections  of  the  book,  and  aJl 
equally  due  to  the  authorship  of 
IMoses,  though  Z)/-.  Murphy  inclines 
to  the  other  view.  These  sections, 
excepting  only  the  first,  which  has 
no  introductory  phrases,  begin  with 
the  formula,  "  These  are  the  genera- 
tions,"— the  third  section,  however, 
having  "  This  is  the  book  of  the  gen- 
erations." 

"  On  the  supposition  that  writing 
was  known  to  Adam,  Gen.  I.-IV., 
containing  the  first  two  of  these  doc- 
uments, formed  the  Bible  of  Adam's 
descendants,  or  the  antediluvians. 
Gen.  I.-XI.  9,  being  the  sum  of 
these  two  and  the  following  three 
documents,  constituted  the  Bible  of 
the  descendants  of  Noah.  The  whole 
of  Genesis  may  be  called,  the  Bible 
of  the  posterity  of  Jacob.  And  we 
may  add  that  the  five  books  of  the 
Law,  of  which  the  last  four  are  im- 
mediately due  to  I\Ioses,  were  the 
first  Bible  of  Israel  as  a  nation." 
(255) 


256 


APPENDIX. 

SECTIONS. 

DOCUMENTS. 

I.  Creation. 

i.-ii.    3. 

I'l 

M   • 

• 

II.  The  Man. 

ii.     4-25. 1 

III.  The  Fall. 

iii. 

. 

g 

IV.  The  Race. 

iT. 

II. 

fcri 

V.  Line  to  Noah. 

v.-Ti.     8. 

III. 

■  § 

VI.  The  Deluoe. 

vi.    9-viii 

J   IV. 

^ 

2 

VII.  The  Covenant 

WITH  Noah. 

ix. 

* 

VIII.  The  Nations. 

:^.  -xi 

9, 

V. 

IX.  Line  to  Abram. 

si. 

1>26. 

VI. 

9 

X.  Abraham. 

xi. 

27-xxv.  11. 

VII. 

XI.  Isaac. 

(XXT. 
(  XXV. 

12-18. 
19-xxxv. 

VIII. 
IX. 

XII.  Jacob. 

xxxvi. 
xxxvii.-l 

X. 

XI. 

It  is  to  be  remarked  that  the  his- 
tory follows  the  godly  and  covenant 
Hue,  dismissing  tlae  outside  branches 
raore  or  less  summarily,  and  passing 
on  to  trace  the  narrative  in  the 
course  of  the  promised  Seed.  Ac- 
cordingly it  proceeds  from  Adam  to 


Seth  and  to  Noah,  and  thence 
through  Shem  to  Terah  and  Abram, 
and  thence  to  Isaac  and  Jacob  and 
Joseph ;  not  according  to  natural 
laws  of  primogeniture,  but  often 
through  the  younger  sons,  according 
to  the  election  of  grace. 


(I.)      ADAM. 


Creation. 


Eden.    Fall.    (Promise.) 


V  J  Chs.  I.-III. 


Cain.  Seth. 

ungodly  line.       | 

godly  line.  \  Chs.  IV.  V. 

, — ^  N  Fjk)od. 

(II.)  >roAH. 

1  Ark. 


(Promise.)  \  Chs.  VI.-IX. 


SHEM,  Ham,  Japheth,  and  descendants,  peopling  the  earth.  I  Ch.  X. 
I  Babel.     Ch.  XI.  1-9. 


Ch.  XI.  10-32. 


(III.)  ABPwAM.    (Covenant  Promise.)      Nahor, 


See  Ch.  XXII.  20-24. 
Rebekah. 


Haran 


Lot. 

I 


Moab,  Amman,  Ch.  XIX    87,  89. 


ISHMAEL.        I 

Ch.  XXI.  9.     I 

Descendants  by  Keturah.    Ch.  XXV.  1-6,  and  XXV.  12-18, 


(TV.)  ISAAC.    Ch.  XXV.  19.  and  XXXV.  29. 

I 


(V  )  JACOB.    (Promise.)     Esau.    Ch.  XXXVI. 


twelve  sons, 
including 
JUDAH 

and 
JOSEPH. 


Chs.  XXXVII, -L. 


APPENDIX. 


257 


It  is  interesting  here  to  trace  the 
Messianic  idea  in  its  gradual  unfold- 
ing through  the  Book  of  Genesis. 

The  Patriarchal  period  has  four 
great  promises  of  the  Messiah ;  one 
for  each  of  the  four  great  epochs — 
the  Fall — the  Flood — the  Cove- 
nant with  Abraham — and  the 
Bondage  in  Egypt.  Each  of  these  is 
couched  in  terms  suited  to  the  time, 
and  shaped  by  circumstances,  so  as 
to  be  most  intelhgible,  by  being 
clothed  in  the  drapery  of  passing 
events.  Meanwhile, .  between  these 
great  promises  there  occur  signifi- 
cant hints  of  the  coming  Messiah,  and 
traces  of  the  idea  in  the  minds  of  the 
people. 


Adam.— The  Fall.     Ch.  3:15. 

The  Messiah  is  promised  as  the 
Bruiser  of  the  Serpent.  Our 
first  parents  would  thus  understand 
that  there  should  be  a  great  conflict 
between  good  and  evil;  that  a  De- 
stroyer of  the  Evil  One  was  promised, 
who  should  be  "  the  seed  of  the  loo- 
man"  of  human  birth — and  a  Person 
— not  the  race  in  general.  "  He  (not 
'  it ')  shall  bruise  thy  head,"  (ch.  3  : 
15,  Hebrew.) 

Accordingly  Eve.,  at  the  birth  of 
her  first  son,  exclaims,  "  1  have  gotten 
a  man.,  Jehovah."  She  here  first 
uses  the  term  "  Jehovah,"  and  prob- 
ably in  its  mere  grammatical  sense, 
as  He  toho  shall  be — the  Coming  One, 
the  most  natural  designation  of  Him 
who  was  promised,  and  who  was  not 
yet  understood.  God  Himself  as- 
sumes the  term  as  a  title  of  Himself  i 
in  His  redemptive  capacity,  and  ex- 
plains,  it  (Exod.  6:  3).  'And  the  j 
historian  (Moses)  uses  it  as  early  in 
the  record  as  in  chap.  2  :  5,  in  con-  j 
nection  with  the  absolute  name  of 
God — "  Jehovah  God"  planting  the 
garden  of  Eden,  and  putting  man  on 
22  *- 


trial  there  for  salvation.  In  the  line 
of  Seth,  in  the  time  of  Enos  his  son, 
the  first  grandson  of  Adam,  in  the 
third  generation  of  the  godly  line — it 
is  recorded  that  "  Then  men  began  to 
call  on  the  name  o/ Jehovah,"  Avhich 
implies  that  then  there  was  a  begin- 
ning made  in  the  formal,  public  in- 
vocation of  this  redemptive  name  ot 
God.  This  implies  that  there  had 
been  a  further  unfolding  of  the  Mes- 
sianic idea,  so  far  as  to  exhibit  thf 
Coming  One  as  God.  There  had 
been  public  worship  before,  at  the 
gate  of  Eden ;  but  this  was  a  com- 
mencement made  in  ihe  worship  of 
the  Promised  Seed  as  divine. 

We  find  this  name  used  by  Lamech 
at  the  birth  of  Noah,  (ch.  5  :  29.) 
Referring  to  the  ground  as  cursed  by 
Jehovah,  he  regards  this  son,  Noah,?iS 
the  promised  one,  who  would  some- 
how remove  the  curse,  and  hence  he 
calls  him  Noah — Rest.  But  the 
true  Noah,  "  the  Shiloh,"  (or  Rest,) 
promised  to  Jacob,  was  another, 
whose  coming  this  Noah  only  hinted 
of  We  must  look  farther  on  for  the 
promise  to  Noah.  (See  H. — Noah. 
— The  Flood.)  He  uses  the  name 
and  sets  it  in  its  proper  light  as  refer- 
ring to  God  himself,  as  "  God  of 
Shem." 

We  find  the  name  Jehovah 
used  by  Abraham  with  still  fuller 
conception  of  its  meaning.  (See  III.) 
(Ch.  24  :  3,  12.)  The  name  occurs  in 
Genesis  one  hundred  and  sixty-txoo 
times,  either  alone  or  in  connection 
with  Elohim. 

Dr.  Davidson,  (Edinburgh,)  in 
his  "  Pentateuch  Vindicated,"  takes 
the  ground  :  (I.)  "  That  the  term  Je- 
hovah was  known  as  an  appropriate 
and  personal  name  of  the  one  hving 
and  true  God  from  the  very  begin- 
ning. (II.)  That  the  divine  person 
who  appeared  visibly  to  the  Patri- 
archs, and  conversed  with  them,  and 
entered,  as  the  representative  of  Je- 
hovah, into  covenant  with  them,  did 


258 


APPENDIX. 


not  take  the  name  Jehovah  to  hinv- 
self — did  not  make  himself  known, 
j\ov  enter  into  covenant  with  them, 
h;i  this  name.  This  is  imphod  in  the 
liotable  passage,  Exod.  6:  3.  (HI.) 
That  the  divine  person  who  appeared 
to  the  Patriarchs  and  entered  into 
covenant  with  them  by  the  name  El- 
S/iaddai,  and  who  "appeared"  to 
.Moses,  and  entered  into  covenant 
v/ith  Israel  by  the  name  Jehovah, 
vv^as  the  second  person  of  the  Godhead, 
the  Lord  Jesus  Christ,  in  his  pre- 
existing nature  and  condition  as  God. 
(IV.)  That  though  from  the  beginning 
the  name  Jehovah  Avas  known  as 
that  of  the  Eternal  Deity,  the  divisi- 
ble and  incomprehensible  God,  it  was 
not  known  to  he  a  name  belonging  also 
to  the  visible  representative  and  Angel 
of  God,  the  second  person  of  the  God- 
head, till  both  at  the  bush  and  in 
Eqijpt  the  secret  was  revealed  to 
Moses.'' 

This  first  promise,  however,  called 
"  the  Protevangelio7i,"  or  first  Gospel, 
was  not  the  whole  of  the  Messianic 
IJevelation  belonging  to  this  first 
Period  of  the  Fall. 

Here  was  (a.)  The  Institution  of 
Sacrifice.  Already  in  the  garden, 
this  substitution  of  animal  victims  in 
a  vicarious  death  for  sinners  was  set 
forth  as  exhibiting  God's  method  of 
grace  for  atonement  and  salvation 
by  a  Redeemer.  Vicarious  blood- 
shedding  was  thus  instituted,  and 
b'ood  became  the  standing  symbol 
o  '  atonement.  Clothing  with  the 
skins  of  the  animals  slain  for  Expia- 
tory Sacrifice,  was  the  symbolical 
transaction  by  which  God  would  ex- 
hibit his  plan  for  the  application  of 
hi.s  grace.  The  individual  faith  was 
retpiisite  that  v/ould  put  on  and 
wear  the  garment  thus  provided. 
And  in  ch.  3:22,  the  plan  is  definitely 
stated.  The  benefit  of  thus  standing 
invested  with  the  sacrificial  raiment, 
"  of  putting  on  Christ,"  is  that  "  the 
man  is  become  as  one  of  vs."    (Ch.  3  : 


42,  notes.)  This  typical  and  symboli- 
cal Institution  of  Sacrifice  embodied 
the  ideas  of  sin  and  satisfaction,  and 
all  along  through  the  ages  of  the  ritual 
economy  spoke  of  the  Coming  One, 
as  to  be  a  Sacrifice  offered  for  sinners, 
and  in  whose  raiment  we  may  stand, 
accepted  as  one  with  Christ.  The  great 
leading  idea  of  Substitution  was  thus 
early  signified  and  symbolized. 

Here,  also,  in  the  sacrifices  of  Cain 
and  Abel,  the  great  distinction  was 
made  between  that  which  pointed  to 
the  coming  sacrifice  and  that  which 
did  not. 

(b.)  Here  also  is  set  forth  the  car- 
dinal idea  of  Mediation. 

While  the  sacrificial  victim  set 
forth  the  great  idea  of  substitution,  the 
offerer  of  the  victim,  who  was  the 
Head  and  Father  of  the  Family,  ex- 
pressed in  his  oflice-work  the  idea 
of  Mediation.  At  the  place  of  sacri- 
fice the  first  man,  the  fallen  father,  ia 
seen  offering  and  interceding  for  his 
fallen  human  family.  And  thus  the 
first  Adam  pointed  forward  to  the 
second  Adam,  who  was  to  be  both 
Priest  and  Sacrifice,  the  glorious  com- 
er— God-man — Mediator  and  Re- 
deemer. 

(c.)  Here,  also,  was  set  forth  the 
idea  of  the  God-man  in  the  Cherubim. 
(Ch.  3  :  24.) 

This  highest  idea  of  Life,  in  this 
complex  form,  hinting  of  an  Incarna- 
tion of  God,  and  of  an  exaltation  of 
man  to  a  fellowship  with  God,  was 
stationed  at  the  Gate  of  Eden  : — "  the 
Ideal  Manhood,"  a  great  riddle,  hint- 
ing of  "  the  Mystery  hid  from  ages," 
the  puzzle  of  human  intellect — these 
compound  forms,  "  the  four  living 
creatures,"  mounted  there  together 
with  a  flaming  sword  "  to  guard  the 
way  of  the  Tree  of  Life,"  and 
there  inviting  worship,  as  the  She- 
chinah,  or  visible  manifestation  of 
God.  In  these  prophetic  similitudes 
Mercy  and  Justice  Avere  here  met  to- 
gether, preaching  hope  for  sinners  at 


APPENDIX. 


259 


the  gate  of  Eden,  and  pointing  for- 
ward to  the  Tree  of  Life  as  again  to 
"be  enjoyed,  and  in  the  Better  Land. 
Kev.  22:2. 

(d)  Here,  also,  in  this  Patriarchal 
age,  was  The  Sabbath  instituted 
by  God  himself, —  the  seventh-day 
rest,  as  a  sacred  division  of  time, 
and  a  preparatory  type  of  the 
Christian  Sabbath, — as  the  creation 
is  a  preparation  and  type  of  the  new 
creation, —  a  symbol  also  of  the  rest, 
the  Sabbath-keeping  that  remaineth 
for  the  people  of  God,  and  into  which 
they  enter  by  virtue  of  His  finished 
work  who  is  the  New  Creator,  and 
the  victorious  "  Seed  of  the  Woman." 
Heb.  4 :  9. 

(I.  a.)  Here  also  was  given  a  Proph- 
ecy and  promise  of  the  Coming  Je- 
hovah, by  Enoch.  Though  not  re- 
corded in  these  brief  records,  it  is  re- 
ferred to  and  cited  in  the  New  Tes- 
tament, Jude  vs.  14,  15.  Enoch  was 
"  the  seventh  fi'om  Adam,"  in  the  godly 
line  of  Seth — the  seventh  (as  the 
sacred  number)  being  the  type  of 
•'the  fulness  of  the  time  " — the  epoch 
of  perfection  or  consummation,  when 
the  redeemed  church  shall  walk  wjth 
God  as  Enoch  did.  He  was  a  Prophet 
and  prophesied  of  the  Coming  One  as 
Jehovah,  "  The  Lord  Cometh" — 
and  of  the  judgment  as  to  be  carried  on 
by  this  promised  Seed — and  of  His 
coming  with  ten  thousand  of  His  saints 
— implying  clearly  the  victory  of  the 
promised  Deliverer  with  his  "  Seed  " 
over  the  seed  of  the  Evil  One  ;  and 
thus  overleaping  all  intervening  his- 
tory, it  points  to  the  winding  up  of  all 
things  in  the  final  judgment.  This 
prophecy,  therefore,  would  serve  to 
set  forth  the  Coming  One,  and  the 
grand  results  of  His  work. 

Here,  also,  in  this  connection  and 
in  the  person  of  Enoch,  is  exhibited 
the  truth  of  an  L^visible  World, 
to  which  the  good  are  taken  up  in  a 
victory  over  death  ;  and  that  the  tri- 
umphing faith    which    walks    with 


God  is  that  vital  principle  by  virtue 
of  which  he  was  translated,  that  he 
should  not  see  death ;  "  for  before  his 
translation  he  had  this  testimony  that 
he  pleased  God."  (Heb.  11 :  5.) 

(H.) 

Noah.— The  Flood.  Ch.  9:  26,  27, 

More  than  sixteen  hundred  years 
had  now  passed,  and  the  promised 
victory  over  the  serpent  had  not  yet 
been  achieved.  On  the  contrary, 
the  powers  of  evil  seemed  to  be  gain- 
ing a  mastery  over  the  race,  and  no 
Deliverer  had  appeared  among  the 
posterity  of  the  woman.  The  uni- 
versal corruption  provoked  the  wrath 
of  God  in  an  universal  Deluge,  from 
which  Noah  and  his  house  were 
saved.  Noah  becomes,  thus,  the 
Second  Head  of  the  Race — 
more  especially  the  personal  head  of 
the  family  of  saved  ones. 

Here  the  Ark  was  a  type  of 
Christ,  in  whom,  and  covered  by 
whose  merit  and  defence,  believers 
shall  outride  the  deluge  of  divine 
wrath  upon  sinners. 

Here  Noah  builded  an  Altar  unto 
Jehovah,"  (ch.  8  :  20.)  And  "  Je- 
hovah smelled  a  sweet  savor.  And 
Jehovah  said  in  his  heart,  "  I  will 
not  again  curse  the  ground  anymore 
for  man's  sake,"  etc.  He,  therefore, 
who  covenanted  with  Noah  as  to  the 
salvation  of  the  earth  from  any  future 
deluge  of  waters,  was  this  same  Je- 
hovah, though  He  appears  in  that 
transaction  under  the  absolute  name 
of  (xod,  as  the  Creator. 

Now  that  the  earth,  swept  with 
the  waters  of  the  flood,  is  to  be  peo- 
pled, and  the  sons  of  Noah  are  to  be 
distributed  over  the  globe,  Noah  is 
inspired  to  forecast  the  promised 
deliverance  in  setting  forth  the  des- 
tiny of 'his  sons,  Shem,  Ham,  and 
Japheth.     (Ch.  9  :  26,  27.) 

"  Blessed  be  Jehovah,  the  God 


260 


APPENDIX. 


of  Shem."  Here  the  personal  rela- 
tion to  which  God,  in  liis  redemptive 
capacity,  enters  with  each  of  his  peo- 
ple, is  first  set  forth,  and  it  is  founded 
in  their  relation  to  His  Eternal  Son. 
By  virtue  of  hissonship,  they  become 
sons,  and  this  on  account  of  the 
union  between  Jehovah  and  Elohim. 

It  is  Jehovah  who  appears  here  in 
a  special  redemptive  relation  to  the 
Semitic  race.  Besides,  "  God  shall 
'Marge  Japheth,  and  he  (Japheth) 
fhall  dwell  in  the  tents  of  Shem."  (a.) 
in  the  line  of  Shem  spiritual  blessings 
ire  to  descend  to  Japheth,  who  is  to 
have  enlargement  and  to  dwell  in 
the  tents  of  Shem ;  that  is,  to  partake 
of  his  heritage,  spiritual  and  tem- 
poral. These  two  sons,  who  were 
associated  in  their  filial  fidelity,  are  to 
be  advanced  in  rank  and  authority 
aver  Canaan,  the  representative  and 
ihe  type  of  the  evil  power. 

(b.)  "  The  seed  of  the  woman," 
promised  as  to  come,  is  thus  fixed  in 
ibQ  line  of  Shem ;  and  a  beginning 
)ji  thus  made  of  a  family  Hneage  for 
the  Messiah,  to  be  traced  through 
\oug  genealogies  to  the  Advent. 

(c.)  Shem  is  thus  introduced  in  a 
relation  of  Mediator — the  medium 
and  conveyancer  of  blessings  to  his 
brethren — to  Japheth,  and  to  the  de- 
scendants of  Ham,  excepting  Canaan. 

In  this  blessing  an  advance  was 
made  in  the  Messianic  idea,  by  an- 
nouncing a  positive  good  in  a  cove- 
nant relation  to  God,  and  not  merely 
the  subjugation  of  evil. 

(in.) 

Abraham.  —  The  Covenant. 
Oil.  12:  3;  18:  18;  22:  18. 

An  individual  here,  for  the  first 
.  time,  receives  fromGod  a  direct  prom- 
ise of  the  Messiah;  and  a  further 
advance  is  made  in  the  Messianic 
idea.  "  Jehovah"  who  was  promised 
to  be  the  God  of  Shem,  reveals  him- 


self as  the  God  of  Abraham,  and 
enters  into  covenant  Avith  him,  as 
head  of  a  faithful  line,  to  inherit  the 
"  land  of  Canaan."  This  was  signifi- 
cant of  the  promised  victory  of  good 
over  evil — that  his  seed  should  '•  pos- 
sess the  gate  of  his  enemies."  Abra- 
ham was  to  be  the  medium  and  con- 
veyancer of  divine  blessings  to  all 
the  nations  and  families  of  the  earth. 
And  this  could  be  only  by  the  trans- 
mission of  spiritual  blessings.  This 
covenant  promise  was  repeated  to 
Isaac,  (ch  26 :  4.)  and  to  Jacob,  (ch. 
28:  14,)  <' heirs  with  him."  Thus 
"  God  preached  before  the  gospel 
unto  Abraham,"  in  this  promise,  "The 
Scripture,  foreseeing  that  God  would 
justify  the  heathen  through  faith." 
(Gal.  3  :  8,  16.)  He  saith  not  "And 
to  seeds,  as  of  viany,  but  as  of  oi^E, 
and  to  thy  seed ;  which  is  Christ.'' 

Here,  also,  appears  a  personal 
and  official  type  of  the  Messiah,  in 
Melchizedek — a  King-Priest — 
to  whom  the  patriarch  Abraham  paid 
tithes,  and  who  blessed  Abraham. 
(Ch.  14 :  18.)  This  was  full  of  sig- 
nificance, as  Paul  has  shown  in  the 
Epistle  to  the  Hebrews.  (Ch.  7:6.) 
And  this  Melchizedek  was  genea- 
logically "  without  beginning  of  days 
or  end  of  life — a  type  of  the  Mes- 
siah as  Eternal. 

Here,  also,  in  the  birth  of  Isaac, 
an  intimation  is  given  of  the  miracu- 
lous incarnation  of  the  promised 
Messiah,  (Rom.  4  :  17-21,)— "  the  seed 
of  the  Woman" in  this  special  sense. 

Here,  also,  in  the  offering  up  of 
the  covenant-son  Isaac,  is  revealed 
to  Abraham  the  New-Testament 
Isaac,  the  divine  Son  of  Promise, 
to  be  offered  up  as  a  sacrifice  ;  and 
in  receiving  him  from  the  dead  in  a 
figure,  (Heb.  11 :  19,)  is  revealed  the 
resurrection  of  Christ.  Abraham, 
therefore,  "  saw  Christ's  day  and  ivas 
glad."  He  called  the  name  of  the 
place  Jehovah-jireh,  Jehovah  wilt 
see  or  appear. 


APPENDIX. 


261 


He  calls  God,  «  Jehovah,  God  of 
Heaven,"  and  "  Jehovah,  God  of 
earth."  (Ch.  24  :  3,  12.)  The  patri- 
arch's servant  speaks  of  Jehovah, 
God  of  his  master.  And  Laban 
recognizes  the  redemptive  relation, 
when  he  speaks  of  the  servant,  as 
"  blessed  of  Jehovah"  (vs.  31.) 

But  the  fulness  of  the  time  had 
not  yet  come.  Still  there  is  a  series 
of  delays  and  disappointments.  Abra- 
ham must  sojourn  in  a  strange  coun- 
try, and  Jacob  must  also  go  down 
into  Egypt.  The  family  enlarge- 
ment into  a  nation  must  take  place 
in  that  strange  land,  before  the  Land 
of  Promise  could  be  possessed  by  the 
Seed  of  Promise.  There  is,  there- 
fore, a  further  promise  for  the  period 
of  bondage. 


JUDAH.- 


(IV.) 

-The  Bondage. 

10. 


Ch.49 


Here,  also,  the  Messiah  is  prom- 
ised in  terms  suited  to  the  circum- 
stances of  the  time. 

In  bondage  under  Egyptian  rulers, 
the  Sceptre  was  promised  to  Ju- 
DAH,  one  of  the  twelve  sons  of  Ja- 
cob. (1.)  That  in  the  line  of  Judah 
there  should  be  the  dominion.  (2.) 
That  the  right  of  self-government 
should  be  retained  until  (3.)  The 
Shiloh  should  come ;  and  (4.)  That  1 


to  Him  (the  personal  Shiloh — 
Peace,  or  Rest)  ihe  obedience  of  the 
nations  should  be  given.  Thus  it  is 
further  revealed,  (1.)  How  the  na- 
tions were  to  be  blessed  in  the  Abra- 
hamic  seed.  (2.)  In  what  distinct 
branch  of  it  (Judah)  the  blessing 
should  descend  ;  and  (3.)  That  ir 
should  be  by  the  advent  of  a  per- 
sonal Shiloh — of  the  Promised 
One  who  should  be  Peace,  Pacifica- 
tor or  Rest.  And  this  is  "  The  Lion 
of  the  Tribe  of  Judah."     Rev.  5  :  5. 

Here  is  already  a  prediction  of 
the  Theocratic  Kingdom,  culmi- 
nating in  the  Messiah's  reign  of 
peace.  "  Our  Lord  sprang  out  of  Ju- 
dah."    (Heb.  7  :  14.) 

Here,  also,  is  Jacob's  Ladder,  a 
vision  of  the  way  opened  for  com- 
munication and  intercourse  between 
heaven  and  earth.  And  this  was  the 
inspired  revelation  of  the  Personal 
Ladder — the  Son  of  Man — upon 
whom  the  angels  of  God  should  ascend 
and  descend,  keeping  open  the  com- 
munication. 

Jacob,  therefore,  when  he  came  to 
die,  testifies  of  the  Promised  Dehv- 
erer,  and  of  his  faith  in  His  advent : 

"  I  HAVE  waited  for  THY  SAL- 
VATION, O  Jehovah."  (Ch.  49 : 
18.) 

Lange  notes  this  blessing  of  Jacob 
as  a  middle  stadium  of  theocratic 
revelation,  between  Ihe  blessing  of 
Isaac  and  the  blessing  of  Moses. 


APPENDIX    B. 


The 


Family  of  Judah. 
46:  12. 


Ch. 


Dr.  P.  Davidson,  Edinburgh,  ex- 
plains, as  follows  :  "  The  first  difficul- 
ty is  that  in  regard  to  the  family 
of  Judah  which  is  found  in  the  cata- 
logue of  the  names  of  those  who 
who  went  down  to  Egypt  with  Jacob, 


contained  in  Gen.  46.  I  beg  to  in- 
troduce it  with  a  few  observations 
on  the  genealogical  tables  and  list 
of  names,  contained  in  Scripture 
generally.    And  I  remark,  first, 

"  That  the  inspired  men  did  not 
frame  these  genealogies,  and  are 
therefore  not  responsible  for  the  diffi- 
culties or  apparent  discrepancies  to 


262 


APPENDIX. 


be  found  in  them.  No  one,  I  pre- 
sume, imagines  that  these  lists  of 
names  were  communicated  to  them 
by  divine  revelation.  The  inspired 
men  found  them ,  framed  to  their 
hand,  and  brought  down  by  tradition 
or  by  the  public  and  private  regis- 
ters of  the  Jewish  tribes  and  fami- 
lies. They  were  led  by  the  spirit  of 
inspiration  to  copy  so  much  of  these 
records  as  served  the  purposes  which 
they  had  in  view ;  and  all  that  they 
were  responsible  for  was,  to  give  an 
accurate  copy  so  far  as  they  went. 
This  is  plainly  all  they  had  to  do  in 
the  matter. 

"  I  remark,  secondly,  That  in  their 
original  state  the  Jewish  genealogies 
must  have  been  unchallengeably  cor- 
rect. For,  as  legal  documents,  and 
as  involving  the  highest  interests  and 
honor  of  the  tribes  and  families  to 
which  they  belonged,  they  must  have 
been  constructed  and  preserved  with 
the  utmost  care,  and,  when  published, 
must  have  been  open  to  the  chal- 
lenge and  correction  of  every  indi- 
vidual who  had  an  interest  or  who 
felt  an  interest  in  the  matter.  This 
also  is  unquestionable  ;  and  it  ought 
to  give  us  confidence  in  these  gene- 
alogies, provided  we  have  no  reason 
to  think  that  they  have  been  tam- 
pered with  since. 

"  The  third  remark  I  make  is,  that 
at  the  same  time  no  portions  of  Scrip- 
ture were  so  liable,  in  the  nature  of 
things,  to  become  dark  and  unintelli- 
gible to  us  and  to  all  readers  of  other 
times.  Why  ?  For  very  obvious 
reasons.  We  know  not  the  princi- 
ples on  which  these  genealogical 
tables  were  constructed.  We  can- 
not now  trace  the  operation  of  the 
very  peculiar  laws  and  customs  of 
Jewish  society,  as  embodied  in  these 
records  ;  and  even  the  different 
names  given  in  different  genealogies 
to  the  same  individual,  as  well  as  the 
same  names  to  different  individuals, 
are  apt  to  lead  us  astray.  Thus,  with 


the  most  perfect  accuracy  in  the 
documents  themselves,  there  may  be 
to  our  minds  the  greatest  obscurity 
in  them,  or  an  appearance  of  the 
most  inextricable  confusion. 

"  And  what,  then,  is  the  practical 
lesson  which  these  remarks  convey  ? 
Plainly,  that  we  may,  most  rationally, 
confide  in  the  general  truth  of  the 
genealogies  of  Scripture,  even  when 
we  cannot  harmonize  them,  or  solve 
the  difficulties  which  may  be  found 
in  them.  Take  the  genealogies 
of  Christ,  for  instance,  contained 
in  the  first  chapter  of  Matthew's 
and  in  the  third  chapter  of  Luke's 
gospels.  To  harmonize  these  has 
always  been  a  hard  or  impossible 
task  to  the  Biblical  scholar.  I  know 
not  whether  any  unexceptionable 
way  of  doing  so  has  ever  been  discov- 
ered. But  ought  this  to  stumble  or 
distress  the  mind  of  any  sincere  be- 
liever in  the  inspiration  of  the  Word 
of  God  '?  Not  for  a  moment.  These 
genealogies  were  doubtless  copied 
from  public  and  authentic  docu- 
ments, existing  in  the  archives  of 
the  Jewish  nation,  or  of  the  royal 
family.  They  were  published  when, 
had  they  been  challengeable,  they 
could  have  been  and  would  have 
been  challenged  by  thousands.  This 
is  enough  to  prove  their  original  ac- 
curacy ;  and  it  only  confirms  that 
proof  to  add  that,  so  far  as  known, 
they  never  were  challenged  until 
the  principles  on  which  they  were 
constructed,  and  the  peculiarities  of 
law  and  custom  which  they  em- 
bodied, had  been  lost  .sight  of  by 
those  who  challenged  them,  or  has 
become  altogether  unknown. 

"  The  truth  and  importance  of  these 
remarks  will  be  illustrated  in  some 
measure  by  the  difficulty,  to  the  con- 
sideration of  which  we  now  proceed, 
— that  in  regard  to  "  the  family  of 
Judah.  That  difficulty  is  shortly  this : 
That  in  the  list  of  the  names  of  those 
who  went  down  with  Jacob  to  Egypt 


APPENDIX. 


263 


(Gen.  46:  8-27),  the  names  (Hez- 
ron  and  Hamul)  of  two  of  the  grand- 
children of  Judah,  who  could  not 
then  have  been  born,  are  found.  Yet 
you  cannot  leave  out  these  names, 
or  consider  them  as  interpolated 
afterwards,  for  you  cannot  without 
them,  make  up  the  list  of  sixty-six 
persons,  which  are  said,  both  there 
and  elsewhere,  to  have  gone  down  to 
Egypt  with  Jacob. 

Such  is  the  difficulty — the  appar- 
ent discrepancy  to  be  found  in  this 
part  of  the  Pentateuch ;  and  what 
are  we  to  say  in  reference  to  it  ?  I 
answer,  that  the  difficulty  may  be 
solved,  I  think,  in  a  single  sentence ; 
but  it  will  take  a  good  deal  of  ex- 
planation to  show  that  solution  to  be 
sound  and  scriptural ;  and  I  beg  to 
be  allowed,  therefore,  to  enter  some- 
what minutely  into  the  subject.  It 
is  not  necessary  to  quote  from  Bishop 
Colenso's  volume,  for  I  have  little  or 
nothing  to  say  against  his  way  of 
statin^  the  difficulty.  Generally 
speaking,  his  premises  are  sound,  his 
calculations  unquestionable,  and  his 
answers  to  Kurtz,  Hengstenberg,  and 
others,  unanswerable.  I  do  not  mean, 
of  course,  that  I  assent  to  his  conclu- 
sions ;  but  merely  to  say  that  his 
data  and  calculations  are  correct,  and 
that  his  answers  to  former  solutions 
appear  to  be  so.  The  solution  which 
I  propose  has  not,  ^o  far  as  I  know, 
been  before  given ;  and  being  anxious 
to  give  it  fully,  I  prefer  to  state  the 
whole  story  with  which  the  difficulty 
is  connected,  as  I  understand  it.  That 
story,  as  recorded  in  the  thirty-eighth 
chapter  of  Genesis,  is  not  a  very 
pleasant  or  morally  pretty  one  ;  but 
for  the  sake  of  truth  we  must  be 
content  to  look  at  it  for  a  little. 

The  story  is  this :  When  Judah, 
the  fourth  son  of  Jacob,  was  about 
twenty  years  of  age,  he  married  the 
daughter  of  Shuah,  a  Canaanite,  and 
by  her  had  (in  three  successive  years, 
we  may  suppose)  three  sons  named 


Er,  Onan,  and  Shelah.  When  Er, 
the  first-born,  became  maiTiagenble, 
(which  we  cannot  suppose  wouTd  be 
in  less  than  sixteen  years  after  his 
father's  marriage,  and  when  Judah, 
therefore,  would  be  about  thirty-six 
years  of  age,)  he  was  married  to  Ta- 
mar ;  but  "  he  was  wicked  in  the 
sight  of  the  Lord,  and  the  Lord 
slew  him."  In  other  words,  he  died 
suddenly,  without  having  a  child. 
According  to  the  levirate  law  of  mar- 
riage, which  then  prevailed,  and  of 
which  I  shall  afterwards  have  occa- 
sion to  speak,  Tamar,  his  widow,  was, 
probably  after  some  interval,  given 
to  his  brother  Onan  to  wife ;  but  he 
also  died  suddenly  without  issue. 
Tamar  was  then  directed  by  Judah 
to  remain  in  widowhood  in  her  fa- 
ther's house  till  Shelah,  his  third  son, 
was  grown ;  which  she  did ;  but 
afterwards,  finding  or  suspecting  that 
the  requirements  of  the  levirate  law 
were  not  complied  with,  she,  by  a 
stratagem,  entrapped  Judah  himself, 
and  by  him  had  the  twin  sons  Pha- 
rez  and  Zarah.  We  might  be  tempt- 
ed here  to  speak  of  the  disgusting 
impurity  and  villany  of  these  trans- 
actions ;  but  we  forbear.  Our  pres- 
ent business  is  not  with  the  moral 
character,  but  with  the  facts  and 
times  of  these  occurrences ;  and  it  is 
very  obvious  that,  when  these  two 
sons  of  Judah,  by  Tamar,  were  born, 
their  father  could  not  be  less  than 
thirty-nine  years  of  age.  And,  there- 
fore, at  the  time  of  the  going  down 
to  Egypt,  when  Judah  was  certainly 
not  more  than  forty-two,  these  chil- 
dren could  not  be  more  than  about 
three  years  old. 

Pharez  was  the  father  of  Hezroa 
and  Hamul,  whose  names  appear  in 
the  list  of  those  who  came  out  of 
Jacob's  loins,  and  who  came  with 
him  to  Egypt.  But  how  could  that 
be  ?  These  children  of  Pharez,  and 
grandchildren  of  Judah,  could  not 
be  born  till  twelve  or  thirteen  yeari 


264 


APPENDIX. 


at  least  after  the  migration  to  Egypt ; 
and  how,  then,  could  their  names  be 
reckoned  among  the  sixty-six  who 
went  down  to  Egypt  with  Jacob  ? 
My  answer  is,  that  the  names  of 
Hezron  and  Hamul  are  not  reckoned 
among  the  sixty-six;  they  are  only 
mentioned  parenthetically,  for  a  rea^ 
son  that  can  be  easily  explained ;  and 
that  the  names  that  are  reckoned  to 
make  up  the  sixty-six  are  those  of  Er 
and  Onan,  the  dead  sons  of  Judah. 
For  though  they  themselves  were 
dead,  their  names  were  still  alive ; 
that  is,  they  had  still  the  power  and 
privilege  of  founding  families  in  Is- 
rael, and  were  still  "  written,"  there- 
fore, "  among  the  living "  in  Jacob. 
This  is  the  answer  which  I  propose 
to  support,  and  I  shall  do  so  as  briefly 
as  seems  consistent  with  perspicuity. 

1.  Permit  me  to  remind  you  how 
great  an  honor  it  was  always  es- 
teemed to  have  a  living  name  in  Is- 
rael— a  name,  that  is,  enrolled  in 
the  genealogies  of  the  tribes  and 
families,  and  preserved  to  all  genera- 
tions. For,  besides  that  the  continu- 
ance of  the  inheritance  in  a  man's 
family  depended  on  this,  it  secured 
him  also  a  kind  of  immortality  on 
earth.  His  name  was  remembered 
as  one  of  the  builders  of  the  house 
of  Israel.  Hence  the  blessing  of  hav- 
ing many  sons;  hence  the  curse  of 
being  written  childless ; "  and  hence 
also  the  figurative  language  about 
being  "  blotted  out,"  or  "  not  blotted 
out,"  from  the  book  of  the  living. 
And  this  honor,  it  should  be  re- 
marked, would  be  especially  cared 
for  in  the  earlier  days  of  the  Isra- 
elitish  people ;  for  then  the  great,  the 
chief  families  were  being  founded, 
almost  all  of  which  bore  the  names 
of  the  grandchildren  of  Jacob,  who 
went  down  with  him  to  Egypt,  as 
may  be  seen  in  the  26  th  chapter  of 
the  book  of  Numbers. 

2.  Let  me  remind  you,  next,  of 
ihe  various  ways  by  which  an  Isra- 


elite might  secure  this  honor  of  hav- 
ing a  living  name,  «ven  after  his 
own  death.  The  first  and  most  di- 
rect way  was,  of  course,  by  having 
one  or  more  sons  to  represent  him, 
to  inherit  his  property,  and  to  build 
up  his  house  and  name. 

Another  way  was,  if  the  deceased 
had  daughters  only,  by  these  daugh- 
ters, as  heiresses,  being  married  to 
husbands  of  their  own  kindred,  and 
their  husbands  taking  the  name,  and 
being  written  as  the  sons  of  their  de- 
ceased father-in-law.  Of  this  we 
have  an  appropriate  illustration  in 
the  case  of  the  daughters  of  Zelo- 
phehad,  spoken  of  in  the  27th  and 
36th  chapters  of  Numbers. 

But  there  was  a  third  way  in  which 
a  man's  name  might  be  preserved  and 
numbered  among  the  living,  after  his 
death ;  namely,  by  a  younger  brother 
or  kinsman  marrying  his  widow,  and 
raising  up  seed  to  him.  This  was 
what  IS  called  the  levirate  marriage 
law,  of  which  we  have  many  illustra- 
tions in  Scripture.  We  have  a  me- 
morial of  it,  for  instance,  in  the  ques- 
tion which  the  Sadducees  put  to 
Christ,  touching  the  resurrection, 
when  they  proposed  the  hypothetical 
case  of  seven  brothers  who  had  mar- 
ried one  woman,  and  died  childless.  * 
We  have  an  illustration  of  it  also,  I 
need  hardly  remind  you,  in  the  beau- 
tiful story  of  the  book  of  Ruth ;  and 
in  it  we  are  expressly  told  that  the 
design  in  view  in  the  marriage  of 
Ruth  to  the  kinsman  of  her  first  hus- 
band was,  "  to  raise  up  the  name  of 
the  dead  upon  his  inheritance,  that 
the  name  of  the  dead  be  not  cut  off 
from  among  his  brethren."  f  The 
law  of  Moses  on  the  subject,  also, 
was  express  and  pointed  :  "  If  breth- 
ren dwell  together,  and  one  of  them 
die  and  have  no  child,  the  wife  of  the 
dead  shall  not  marry  without  unto  a 
stranger :  her  husband's  brother  shall 

*  Mark  12 :  19-57.    f  Ruth  4 :  10. 


APPENDIX. 


265 


go  in  unto  her,  and  take  her  to  him 
to  wife,  and  perform  the  duty  of  an 
husband's  brother  unto  her.  And  it 
shall  be,  that  the  first-born  which  she 
beareth  shall  succeed  in  the  name  of 
the  brother  which  is  dead,  that  his 
name  be  not  put  out  of  Israel :  "  liter- 
ally, that  his  name  be  not  blotted  out 
of  Israel."  * 

But  the  story  which  we  have  re- 
peated from  the  38th  chapter  of 
Genesis  is  the  most  impressive  of  all 
the  illustrations  of  the  operation  of 
this  law,  and  of  its  design.  It  shows 
us,  besides,  that  the  law  was  not 
originated  by  Moses,  but  existed  long 
before  his  day.  It  existed  among  the 
Canaanites,  as  well  as  the  Israelites, 
and  was  probably  one  of  those  t}Tant- 
customs  (arising  as  Michaelis  thinks, 
out  of  the  custom  of  polygamy,) 
which  no  lawgiver  can  at  once  put 
down,  but  which  he  can  only  regu- 
late and  modify.  The  law  is  said  to 
prevail  still  among  the  Mongols  of 
Tartary  and  China,  among  whom 
also  polygamy  is  rampant. 

3.  But  without  enlarging,  I  have 
only  to  remind  you  further  how,  by 
virtue  of  this  law,  Er  and  Onan,  the 
dead  sons  of  Judah,  had  a  "  living 
name  "  in  Israel,  or  had  a  right  to  be 
named  among  the  founders  of  the  first 
and  chief  families  of  the  nation,  to  re- 
cord the  names  of  whom  was  the  very 
object  of  the  list  in  the  46th  chapter 
of  Genesis.  Er  and  Onan  had  a 
very  peculiar  kind  of  right  to  this; 
for  Pharez  and  Zarah,  the  sons  of  Ju- 
dah by  Tamar,  stood  in  a  very  pecu- 
iar  relation  to  them.  Let  us  confine 
our  attention  to  Pharez.  By  the  law 
of  nature  he  was  the  son  of  Judah ; 
but  by  the  levirate  law  he  may  be 
said  to  have  been  the  grandson  of  Ju- 
.dah,  being  the  son  of  his  daughter-in- 
law.  And  so  in  regard  to  the  two 
dead  brothers — Pharez,  by  the  law  of 
nature,  was  their  younger  brother,  but 


Deut. 


25:5,6. 
23 


by  the  levirate  law  he  was  their  son, 
being  the  son  of  their  wife.  This,  how- 
ever, gave  the  dead  brothers  only  a 
double  claim  to  have  their  names 
raised  up,  or  preserved  alive,  through 
him.  And  accordingly  it  was  so; 
for  Pharez,  instead  of  being  the 
founder  of  one  family  in  Israel,  be- 
came the  founder  of  three  distinct 
families:  as  we  read  in  the  26th 
chapter  of  Numbers.  His  two  eldest 
sons,  Hezron  and  Hamul,  founded 
the  families  of  the  Hezronites  and 
Hamulites;  and  then  the  other  sons 
of  Pharez  bore  his  own  name,  and 
constituted  the  family  of  the  Pharzites. 
Thus,  I  contend,  the  two  dead  sons 
of  Judah  were  afterwards,  through 
Hezron  and  Hamul,  founders  of 
families  in  Israel,  and  therefore, 
though  dead,  their  names  were  not 
blotted  out,  but  were  to  be  counted 
among  the  sixty-six  that  went  down 
with  Jacob  to  Egypt. 

And  hence,  too,  the  reason  why 
Hezron  and  Hamul,  though  not  then 
born,  were  parenthetically  mentioned, 
though  not  counted,  in  this  list  of 
sixty-six  names.  It  was  through 
them  that  the  dead  sons  of  Judah 
afterwards  secured  their  legal  and. 
acknowledged  right.  And  here  I 
may  remark,  by  the  way,  that  the 
construction  of  the  verse  that  con- 
tains their  names  agrees  with  this 
supposition — that  they  were  not  to 
be  counted,  but  were  only  mentioned 
as  in  a  parenthesis:  a  fact  which 
Bishop  Colenso  has  either  not  no- 
ticed or  has  designedly  suppressed ; 
for  in  quoting  the  verse  he  changes 
its  construction.  The  verse  reads 
thus  in  our  translation,  which  is  per- 
fectly literal :  "  And  the  sons  of  Ju- 
dah, Er,  and  Onan,  and  Shelah,  and 
Pharez,  and  Zarah:  but  Er  and 
Onan  died  in  the  land  of  Canaan. 
And  the  sons  of  Pharez  were  Hezron 
and  Hamul."  The  Bishop  leaves  out 
the  substantive  verb  "  were  "  in  this  last 
clause,  and  so  makes  it  a  continuatioo 


266 


APPENDIX. 


of  the  preceding  sentence,  whereas 
it  is  completely  distinct,  and,  as  we 
have  said,  virtually  a  parenthetical 
sentence.  It  does  not  mean  that 
Hezron  and  Hamul  went  down  to 
Egypt  with  Jacob,  or  were  then 
born,  but  only  that  they  were  the 


sons  of  Pharez ;  and  this  is  mentioned 
because,  according  to  the  levirate 
law,  they  were  to  be  reckoned  the 
sons  of  Er  and  Onan,  and  became 
afterwards  the  founders  of  families 
in  their  names,  or  as  their  representa- 
tives." 


XHB  SNIlb 


